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|TI]Et)LCGICALSEOKAKY.| 

1'^  PiincetGn,  H.  J.  ^       ' 

Fulke,    William,    1538-1589. 
Confutation    of    the    Rhemish 
Testament 

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CONFUTATION 


RHEMISH    TESTAMENT. 


BY    WILLLIAM'FULKE,   D.D. 


INTRODUCTORY  ESSAY ; 


INCLUDING  A 


BIOGRAPHICAL   NOTICE   OF   THE   AUTHOR, 


COMPLETE  TOPICAL  AND  TEXTUAL  INDEX. 


NEW-YORK: 

LEAVITT,     LORD    AND     CO. 

182  Broadway. 
BOSTON  :    CROCICER  AND  BREWSTER, 

47  Washington-street. 

1834. 


Entered  according  to  the  Act  of  Congress,  in  the  year  1834,  in  the  Clerk's  office  of 
the  District  Court  of  the  Southern  District  of  New-York. 


JOIIN  H.   TURKEY  S  STEREOTYPE. 


PREFACE. 

BY     THE     EDITOR. 

Among  "  the  signs  of  tlie  times,"  few  events  more  remarkable  and 
impressive  can  be  cited  than  the  republication  by  American  Protestants, 
M  the  original  edition  of  the  Rhemish  Testament.  When  that  volume  was 
iirst  issued  in  1582,  it  excited  in  Britain  indescribable  alarm.  "  It  was 
considered  as  a  book  of  very  dangerous  tendency ;  being  designed  to  pro- 
mote the  errors,  superstitions,  and  impurities  of  Popery."  In  the  preface 
to  his  "  Defence  of  the  English  translations  of  the  Bible,  Fulke  remarks — 
"  The  adversaries  of  our  Lord  who  '  willeth  the  holy  scriptures  to  be  searched,' 
perceiving  that  they  cannot  prevail  to  bring  in  that  darkness  and  ignorance 
of  God's  most  sacred  word  and  will  therein  contained,  whereby  their  blind 
devotion,  the  daughter  of  ignorance,  as  they  themselves  profess,  was  wont 
to  make  them  rulers  of  the  world,  they  also  at  last  are  become  translators 
of  the  New  Testament  into  English.  In  whicli,  they  leave  the  pure  fountain 
of  the  original  verity  to  follow  the  crooked  stream  of  their  barbarous  Latin 
translation,  and  which  beside  other  manifest  corruptions,  is  pestered  with 
many  annotations  both  false  and  undutiful,  by  which  they  seek  to  infect 
the  minds  of  credulous  readers  with  heretical  and  superstitious  opinions." 

Not  one  permanent  settlement  of  Europeans,  except  in  Mexico,  then 
existed  on  this  Northern  continent.  Neither  Popery  nor  Protestantism  was 
known  to  the  aboriginal  Indians.  Now,  the  emissaries  of  Rome  are 
prowling  about  with  all  craftiness,  and  in  all  the  agility  and  ferocity  of  the 
"  BeasV  to  which  the  Dragon  of  Hell  gave  "  his  power,  seat,  and  great 
authority."  Revelation  xiii.  2.  That  book  which  Protestants,  two  hundred 
and  fifty  years  ago,  dreaded  as  the  pestilential  "  smoke  of  the  bottomless 
pit,"  has  been  republished  under  the  sanction  of  a:i  offiripnt  portion  of 
Reformed  Christians,  expressly  that  it  may  TESTIFY  OF  ITSELF.  No 
greater  proof  of  the  change  which  has  taken  place  in  reference  to  Popery, 
between  the  days  when  the  impious  tyranny  of  Pope  Gregory  XIII.  raged, 
and  the  present  era,  when  the  no  less  insolent  assumptions  of  Gregory  XVI. 
are  so  openly  avowed,  can  possibly  be  cited,  than  these  two  facts  ;  that  the 
commentary  by  which  it  was  confidently  hoped  "  the  bright  and  blissful 
Reformation"  would  be  obliterated,  the  modern  Jesuits  dare  not  print:  and 
that  Protestants  have  published  that  volume,  confident  that  no  rellecting 
citizen  who  reads  the  exhibition  of  the  doctrines  and  practices  of  Romanism 
by  the  Jesuits  of  Rheims,  will  ever  become  a  Papist. 

Notwithstanding  this  conviction,  it  is  a  duty  to  avail  ours  'Ives  of  that 
wisdom  and  erudition  and  piety,  which  have  effectually  demonstrated  the 
falsifications,  ignorance,  and  wickedness  of  the  Rliemists  who  so  openly 
perverted  the  word  of  God.  At  the  period  when  the  New  Testament,  so 
called  by  the  Jesuits  of  Rheims,  appeared   in   15S2,  "  it  was  the  opinions 


of  the  learned,  that  both  the  trnnshition  and  the  notes  ought  to  be  answered 
by  the  ablest  pen  that  could  be  procured  ;  and  no  man  in  Britain  was 
thought  so  well  quahiied  lor  the  undertaking,  as  Thomas  Cartwright.  Lei- 
cester, Queen  Elizabeth's  favourite,  and  Walsingham  who  was  accounted 
xhe  very  mouth  and  hand  of  the  queen,  made  particular  application  to  him, 
and  earnestly  entreated  him  to  engage  in  this  important  service  for  the 
church  of  God.  The  ministers  and  scholars  of  London,  Suffolk,  and  Cam- 
bridge also  combined  their  aflectionate  and  pressing  invitations.  Thus 
encouraged,  he  laboured  with  all  diligence  during  nearly  four  years,  when 
Archbishop  Whitgift,  who  was  called  the  Pope  of  Lambeth,  authoritatively 
forbade  him  to  proceed  any  further  in  the  work  !" 

In  consequence  of  this  arbitrary  display  of  antichristian  intolerance  and 
ecclesiastical  despotism,  Fulke,  a  very  intimate  friend  of  Cartwright,  and 
a  determined  adversar}'  to  the  modern  Babylon,  commenced  the  arduous 
task.  He  died  almost  immediately  after  he  had  completed  his  design  ;  and 
although  it  was  finished  in  1589,  yet  twenty-eight  years  elapsed  before  the 
volume  appeared  from  the  press.  Such  was  the  manifest  preference  for 
Popery  among  those  who  directed  the  governmental  affairs,  during  the 
Utter  part  of  ihe  reign  of  Elizabeth,  and  the  first  years  of  James  I.,  that  a 
license  for  printing  the  confutations  of  the  Rhemish  Testament  by  Fulke 
and  Cartwright,  could  not  be  obtained.  To  that  noble  friend  of  civil  and 
religious  liberty,  Archbishop  Abbot,  are  the  world  indebted  for  the  dissemi- 
nation of  the  two  most  instructive  and  convincing  works  which  have  ever 
been  published  in  the  English  language  respecting  the  Papal  controversy. 

Before  we  analyze  the  ensuing  "  Confutation  of  the  Rhemish  Testament," 
it  may  gratify  the  student  to  know  something  of  the  author.  The  follow- 
ing concise  biographical  narrative  has  been  compiled  'from  Brook's  Lives, 
Middleton's  Biographia  Evangelica,  and  Brook's  History  of  Religious 
Liberty,  which  contain  the  most  minute  and  authentic  account  extant. 

William  Fulke  was  born  in  London,  but  in  what  year  is  not  known.  He 
was  chosen  fellow  of  John's  college,  Cambridge,  in  1564;  and  as  he  was 
so  resolute  and  daring  a  Protestant,  he  must  have  been  too  young  to  have 
atracted  notice  during  the  reign  of  Queen  Mary,  a  "  woman  literally  drunk 
with  the  blood  of  the  saints,,  and  with  the  blood  of  the  martyrs  of  Jesus." 
Revelation  xvii.  6.  In  compliance  with  paternal  desire,  he  dedicated  some 
time  to  the  acquisition  of  jurisprudence.  But  disgusted  with  that  profes- 
sion, he  resumed  studies  more  congenial  to  his  own  inclination  ;  upon 
which  liis  father  was  so  ofTinided,  that  be  withdrew  from  him  necessary 
support.  Fulke,  however,  persevered  ;  and  became  so  celebrated  in  the 
university  for  his  mental  endowments  and  superior  scholarship  in  the 
various  departments  of  learning,  that  he  attained  his  fellowship  without 
any  adventitious  patronage,  by  the  mere  force  of  his  eminent  claims  in 
literature. 

As  a  preacher,  he  became  extensively  known  in  the  year  1565,  in  con- 
sequence of  his  uncompromising  and  bold  remonstrances  against  the  Popish 
habits  and  ceremonies  incorporated  with  the  ecclesiastical  establishment. 
For  this  dislike  and  contempt  of  the  Babylonish  vestments  which  the  priests 
wore,   "  Bomish  rags,"  as  they  were  then   disdainfully  denomiuated,  he 


PREFACE.  3 

suffered  considerable  persecution,  and  finally  was  expelled  from  his  college. 
He  continued  however  to  reside  in  Cambridge,  and  supported  himself  by 
the  delivery  of  public  lectures.  Strype's  Parker.  197,  280.  Middleton' s 
Biographia.  Vol.  2.  page  262. 

Notwithstanding  this  ungodly  oppression  exercised  toward  him,  he 
speedily  obtained  a  reputation  so  distinguished  and  honourable,  that  in 
1569,  he  would  have  been  elected  master  of  the  college  in  which  he 
held  his  fellowship,  had  not  Archbishop  Parker  directly  interposed  his 
authority,  and  hindered  the  election.  As  a  compensation  for  this  obstruc- 
tion to  his  usefulness,  the  Earl  of  Leicester,  who  witli  all  his  faults  was  the 
inflexible  friend  of  those  ministers  who  were  stanch  Protestants,  and 
inclined  to  Puritanism,  received  him  into  his  house,  and  appointed  Fulke 
his  domestic  chaplain.  But  in  consequence  of  the  persecutions  which  he 
was  called  to  endure,  and  some  odious  charges  which  were  alleged  against 
him  by  his  malignant  competitors,  he  resigned  his  fellowship.  The  in- 
quiry into  the  truth  of  the  imputations  cast  upon  him  having  proved  that 
the  whole  tale  was  merely  a  groundless  calumny,  fabricated  through  envy, 
his  college,  immediately  re-elected  him  to  his  former  endowment. 

In  the  year  1573,  Fulke  was  chosen  master  of  Pembroke  Hall,  and 
Margaret  Professor  of  Divinity,  in  the  University  of  Cambridge  ;  from 
which  latter  office,  his  friend  Thomas  Carlwright  had  been  ejected  by  the 
wicked  artifices  and  oppression  of  the  semi-Popish  prelates,  who  dreaded 
his  influence  and  unbounded  popularity.  Notwithstanding  Cartwright's 
illegal  expulsion  from  his  lecture  and  fellowship,  the  sameness  of  their  duties, 
with  their  congeniality  of  character,  temper,  theological  opinions,  and  detes- 
tation of  the  Romish  idolatry,  cemented  Fulke  and  Cartwright  in  the  most 
harmonious  intimacy  and  brotherhood.  Fulke  was  greatly  instrumental  in 
persuading  Cartwright  to  accede  to  the  solicitations  which  were  made  to  him 
for  his  answer  to  the  Rhemish  Testaments  :  "  but  when  he  found  that  by 
the  tyrannical  prohibition  of  Archbishop  Whitgift,  Cartwright  was  forbidden 
to  proceed,  he  undertook  to  answer  it  himself.  This  work  was  entitled 
"yl  Confutation  of  the  Rhemish  Testament;''''  in  which  he  gave  notice 
that  the  reader  might  some  time  be  favoured  with  a  more  complete  answer 
from  Cartwright.  That  which  occasioned  the  publication  of  the  Rhemish 
Testament  was  as  follows. — "  The  English  Papists  in  the  seminary  at 
Rheims  perceiving,  as  Fuller  quaintly  observes,  that  they  could  no  longer 
blindfold  the  laity  from  the  scriptures,  resolved  to  fit  them  with  false  spec- 
tacles ;  and  set  forth  the  Rhemish  translation  in  opposition  to  the  Protestant 
versions."  Piercers  Vindication.  Page  103.  "  Fulke  undertook,  and  suc- 
cessfully accomplished  an  entire  refutation  of  the  Popish  version  and  commen- 
tary. The  late  James  Hervey  passed  a  very  just  encomium  on  this  noble 
performance.  He  styles  it,  "  a  valuable  piece  of  ancient  controversy  and 
criticism,  full  of  sound  divinity,  weighty  arguments,  and  important  observa- 
tions. Would  the  young  student  be  taught  to  discover  the  very  sinews  of 
Popery,  and  be  enabled  to  give  an  efiectual  blow  to  that  complication  of 
error ;  I  know  scarcely  a  treatise  better  calculated  for  that  purpose." 
Topladyh  Historic  Proof.  Vol.  2.  Pages  196,  197. 
Jn  the  year  1582,  Fulke,  Goad,  and  several  other  ministers  were  engaged 


in  a  public  disputation  with  some  Papists,  among  whom  was  that  Master- 
Jesuit  Campion.  This  emissary  of  Rome,  with  others,  was  appointed  by 
the  Pope,  expressly  to  murder  Queen  Elizabeth,  and  to  subvert  the  Pro- 
testant government.  Tliey  were  eventually  apprehended,  and  besides  the 
gross  idolatries  and  other  corruptions  of  Romanism,  they  maintained  that 
the  Pope  possessed  authority  over  the  queen,  and  as  she  was  lawfully 
deposed  by  the  Pope,  they  were  justified  in  endeavouring  to  excite  rebel- 
lion. For  tills  treason,  Campion  and  his  traitorous  associates  were 
condemned  to  death.  Du  Sloulbi's  Vindication  of  Protestantism, 
Page   198. 

Although  Fulke  held  a  prominent  station  in  the  university  of  Cam- 
bridge, and  among  the  theologians  of  that  spirit-stirring  age  of  profound 
inquiry,  yet  his  opinions  of  the  ecclesiastical  state  establishment,  and 
of  the  necessity  of  conforming  to  its  claims,  were  very  puritanical.  In 
his  "  Petition  of  Prelates  examined,''''  page  15,  he  thus  delivers  his  Judg- 
ment, which  proves  that  in  his  views  of  the  evangelical  ceremonies  and 
discipline,  he  was  substantially  consonant  with  Cartwright.  "  In  the  scrip- 
ture a  bisl)op  and  elder  is  of  one  order  and  authority.  There  ought  to  be 
in  every  church  or  congregation  an  eldership,  which  ought  to  have  the 
hearing,  examination,  and  determination  of  all  matters  pertaining  to  the 
discipline  and  government  of  that  congregation.  Many  speak  of  the  sign 
of  the  cross,  but  they  speak  beside  the  book  of  God  ;  and  therefore  their 
reasons  should  be  rejected.  For  men  must  not  compare  or  join  the  cross 
with  the  king's  stamp ;  for  he  appointed  no  such  thing  whereby  his 
servants    mi.^ht  be  known,  but  only  baptism."     Zion's  Plea.   Page  99. 

Ai"tcr  a  life  of  great  usefulness  and  labour  in  the  church  of  God,  this 
eminent  servant  of  Christ  was  released  from  his  warfare,  August,  1589. 
He  was  interred  in  the  clmrch  at  Kedington,  of  which  he  was  minister. 
The  religious  character  of  Fulke  may  easily  be  ascertained  from  the  first 
clause  of  his  last  will  and  testament.  "  I  commend  my  soul  into  the  hands 
of  Almighty  God  my  Saviour  and  Redeemer,  yielding  most  humble  and 
hearty  thanks  unto  his  majesty  for  all  his  mercies  bestowed  upon  me,  most 
vile  and  unworthy  wretch,  but  especially  for  his  mercy  showed  unto  me  in 
Jesus  Christ,  in  whom  I  believe  to  have  remission  of  my  sins,  and  to  be 
justified  by  his  blood,  ^ly  body  f  commit  to  the  earth,  whence  it  was 
taken,  in  steadfast  hope  of  a  glorious  resurrection  unto  life  everlasting, 
through  the  mercy  and  merits  of  the  same  Lord  Jesus  Christ." 

The  greater  part  of  Fiilkn's  writings  arc  volumes  against  the  Papists. 
Some  of  them  were  only  of  temporary  reference.  But  his,  "  Defence  of  the 
translation  of  the  Holy  Scriptjires  in  English,^''  should  be  republished. 
It  contains  not  only  the  marrow  of  the  Popish  controversy,  and  a  vast  fund 
of  profound  biblical  criticism,  but  it  is  replete  with  the  most  important 
literary  and  historical  intelligence  respecting  the  period  of  the  Reformation. 
"  The  Confutation  of  the  Rhemish  Testament"  richly  deserves  all  the 
eulogy  appended  to  it  by  Ilervey,  the  celebrated  author  of  the  meditations. 
It  is  full  of  critical  erudition,  sound  theology,  historical  facts,  and  irresistible 
arguments. 

In  modern  times,  and  according  to  the  aspect  of  the  present  controversy 


with  the  Romanists  ;  the  grand  points  which  the  Jesuits  urge  in  defence  of 
Popery  are  connected  with  the  antiquity  of  tiie  Papal  claims,  the  uniform 
consent  of  all  ages  to  those  assumptions,  and  the  universal  testimony  of  the 
early  fathers  in  corroboration  of  the  more  recent  assertions  of  the  un- 
changeablcness  and  infallibility  which  they  say  ever  have  characterized  the 
dogmas,  rites,  and  practices  enforced  by  the  triple  crowned  Pontiff  of 
Rome,  No  one  of  all  the  "  strong  delusions"  with  which  the  "  all  deceiva- 
bleness  of  unrighteousness"  is  maintained,  is  more  imposing  in  its  lofty 
pretensions,  more  bewildering  to  those  who  are  not  versed  in  "  the  working 
of  Satan,"  and  whose  opportunities  of  research  have  not  been  sufficient  to 
draw  truth  from  the  fountains  of  knowledge,  and  more  pernicious  as  it 
regards  the  direful  bondage  in  which  it  cliains  those  deluded  votaries  who 
become  entangled  in  the  net  and  labyrinth  of  this  "  mystery  of  iniquity," 
than  the  Roman  claim  of  priority,  antiquity,  and  universality. 

The  boasted  principle  of  antiquity  among  the  Romanists  is  tlie  grand 
incentive  to  all  their  indignation,  whenever  their  ungodly  system  is  assailed. 
During  a  recent  public  disputation,  the  Papists  became  so  audaciously 
obstreperous,  that  all  the  order  and  comfort  of  the  meeting  were  destroyed. 
Inquiry  was  afterward  made  of  an  avowed  Romanist  in  a  respectable  con- 
dition of  life  ;  "  what  is  the  reason  of  the  different  behaviour  among  the 
Protestants  and  Papists  at  religious  discussions  when  the  relative  authority 
of  their  respective  systems  is  canvassed  1  We  sit  as  quiet  as  children  vvlien 
your  priests  pour  forth  their  malignity,  falsehoods,  and  calumny  respecting 
the  Reformers  or  the  modern  champions  of  our  faith  ;  but  whenever  a  Pro- 
testant stands  up  to  portray  the  character  and  acts  of'  the  3Ian  of  Sin,  and 
the  Mother  of  Harlots ;''  instantly  the  Papists  are  in  a  commotion  and 
uproar  as  if  Bedlam  at  once  had  let  loose  all  its  pitiable  tenants  in  the  midst 
of  the  Assembly,  What  is  the  cause  of  this  astonishing  contradiction  1" 
The  Papist  very  candidly  replied — "  You  Protestants  have  no  right  to  say 
a  word  against  our  church.  We  are  the  ancient  and  the  only  true  religion, 
and  you  upstart  heretics  ought  to  be  hindered  from  slandering  our  holy 
religion ;  and  if  we  had  it  in  our  power,  we  would  soon  silence  you  !"  This 
was  as  honest  and  true  an  avowal,  as  it  was  malignant  and  characteristic 
of  the  Popish  temper  and  desires. 

One  of  the  most  insidious  wiles  of  the  annotations  to  the  Rhemish  Tes- 
tament is  this  :  they  constantly  and  chiefly  aim  to  convince  the  reader  that 
Romanism  in  all  its  parts  is  derived  from  the  Lord  Jesus  Christ  and  his 
apostles.  To  sustain  tliis  position,  there  is  a  continual  parade  of  pretended 
citations  from  the  writings  of  the  primitive  authors  in  the  Christian  church  ; 
all  of  whom  are  adduced  as  witnesses  to  demonstrate,  that  in  every  age 
from  the  apostolic  era,  the  cardinal  doctrines,  rites,  and  practices  of  the 
Papacy  were  the  general  and  authoritative  opposition  of  Christianity  :  that 
the  Lord  himself  conferred  upon  Peter  alone,  as  his  earthly  vicegerent,  the 
uncontrolled  supremacy  of  the  church  militant,  and  also  invested  him  with 
the  godlike  attribute  of  infallibility  ;  and  that  the  apostle  Peter  was  directed 
by  Christ  to  delegate  the  same  mysterious  power  and  jurisdiction  to  his 
successors,  the  Popes  of  Rome  throughout  all  ages.  To  corroborate  this 
usurped  claim,  a  large  number  of  the  most  ingenious  and  corrupt  partizans 


of  the  Papacy  were  long  and  successively  employed  to  forge  public  trea- 
ties, and  acts  of  councils,  and  decretal  epistles,  with  similar  records.  From 
these  they  pretended  to  demonstrate  that  in  the  apostolic  age,  and  from 
that  period  during  ten  centuries,  without  interruption,  the  Popes  had  always 
been  clothed  with  the  same  supreme  spiritual  majesty,  as  that  in  which  they 
were  decorated  during  the  dark  ages.  With  most  ostentatious  triumph, 
these  fictitious  writings  were  adduced  ;  and  esj^ecially  the  fabricated  pro- 
ceedings and  decisions  and  canons  of  a  suppositious  council  which  never 
existed,  but  which  was  reported  to  have  been  held  during  the  fourth  century, 
tended  in  a  high  degree  to  enrich  and  aggrandize  the  Papal  Hierarchy. 
Fnlke  on  Revelation,  xvii.  4.  Indescribable  mischiefs  have  resulted  from 
the  deceptions  thus  practised  by  the  Papal  writers,  and  from  this  system 
of  turpitude  which  they  had  consecrated.  They  not  only  forged  legendary 
tales  and  constitutions,  laws  and  canons,  in  the  name  of  the  apostles,  dis- 
ciples, martyrs,  and  their  immediate  successors  of  the  earliest  Christian 
antiquity  ;  but  as  far  as  was  necessary  to  sanction  their  traditions,  idola- 
trous rites,  and  impure  and  dissolute  lives  ;  they  also  cancelled,  mutilated, 
altered  and  vitiated  the  various  works  of  the  earlier  Christian  writers,  the 
copies  of  which  they  pretended  to  issue  from  the  dark  recesses  of  their  mo- 
nasteries. Hence,  one  of  the  most  evil  effects  of  their  treachery  is  tliis  ;  it 
is  often  extremely  difficult,  and  sometimes  totally  impossible  to  decide 
what  is  genuine  unadulterated  truth,  and  to  distinguish  it  from  the  spurious 
Monkish  fables. 

Conscious  of  the  facility  with  which  the  unlettered  portion  of  the  people 
may  be  puzzled  by  a  parade  of  quotations  from  a  century  of  autliors,  and 
by  references  to  half  a  thousand  more  ;  the  Roman  controvertists  have 
always  resorted  to  this  subterfuge  to  ensnare  their  victims.  Not  less  con- 
vinced of  the  fruitless  toil  in  exploring  the  antiquated  and  musty  volumes 
which  have  experienced  the  metamorpiiosis  wrought  by  those  forgers  and 
counterfeiters  in  the  literary  productions  of  tiiem  who  published  their 
writings,  fifteen,  sixteen,  and  seventeen  hundreds  of  years  ago  ;  their  works 
are  glutted  with  simulated  extracts  from  tiie  most  renowned  and  estimated 
cham|)ions  of  the  gospel  ;  especially  those  who  lived  prior  to  the  days  of 
the  Emperor  Theodosius  ;  expressly  to  turn  off  Protestants  from  the  real 
topics  in  controversy.  Nothing  is  more  easy  to  a  book  compiler  than  this 
summary  method  of  enforcing  conviction,  not  by  the  power  of  argument  or 
an  array  of  facts,  but  by  a  deceitful  reference  to  non-existent  authorities,  to 
whicli  an  opponent  may  not  have  access,  and  the  searcli  after  which, 
he  is  previously  apprized  will  repay  him  neither  for  his  labour  nor 
time. 

None  of  the  Papists  or  of  their  allies  scarcely  ever  resort  to  the  gospel 
for  a  sanction  to  tiieir  doctrines — and  for  a  plain  reason — neither  Popery 
in  its  unrestricted  demands,  nor  any  modification  of  it  however  attenuated, 
derives  any  sanction  from  tiie  oracles  of  God.  Consequently,  while  it  is 
factitiously  based  upon  that  foundation,  it  is  discovered  tliat  the  airv  edi- 
fice rocks  to  its  centre  ;  and  the  dissembling  castle-builders  are  obliged  to 
support  their  tottering  superstructure,  by  collecting  every  species  of  mate^ 
rials  out  of  which  they  may  be  able  to  raise  a  buttress  to  prop  up  the  falling 


Babylon.  They  abandon  thoicfore,  Peter,  Paul,  James,  John,  Matthew, 
Jude,  Mark,  and  Luke  ;  and  summon  as  witnesses,  Tertullian,  Cyprian, 
Eusebius,  Jeron)e,  Chrysostoni,  Augustin,  NazianzxMi,  Ambrose,  &-c. ;  all  of 
whom  in  diflerent  proportions  were  muddled  in  their  judgments,  and  infected 
with  the  tendency  to  that  grand  apostacy  of  whicli  Paul  had  prophesied, 
2  Thessalonians  2  ;  and  which  by  the  concuss-ion  of  the  Roman  empire  was 
rapidly  attaining  its  full  evolution. 

The  translation  and  notes  by  the  Jesuits  of  Rheims,  commonly  called  the 
Rhemish  Testament,  are  a  perfect  specimen  of  the  diversified  corruptions 
and  falsifications  with  which  the  Roman  controvertists  attempt  to  per[)lex 
and  confound  the  weak  and  the  uninformed.  Probably  one  half  of  the 
annotations  are  quotations  from  nearly  two  hundred  diflerent  authors; 
whose  works  are  extremely  rare,  and  of  course  totally  inaccessible  to  the 
incalculable  majority  of  readers — and  even  could  they  be  examined,  the 
time  necessary  for  an  accurate  research  would  preclude  nine  stud^-nts  out 
of  ten,  from  such  a  laborious  and  unprofitable  investigation.  Nevertheless 
if  the  factors  of  the  man  of  sin  promulge  "  lying  wonders,"  and  if  "  that 
wicked"  disseminate  "  the  lie,"  Christians  must  in  duty  publish  the  truth, 
as  an  antidote  to  their  soul  destroying  fallacies.  Fulke  and  Cartwright  in 
their  confutations  of  the  Rhemish  Testament  have  executed  in  this  respect 
a  most  noble  and  essential  duty.  Exclusive  of  all  the  overpowering  argu- 
ments with  which  they  have  demolished  the  modern  Babylon  the  Great  at 
the  bar  of  reason — and  setting  aside  the  numerous  facts  from  ecclesiastical 
annals  which  are  incorporated  in  their  volumes — their  works  are  invaluable 
to  every  person  who  is  desirous  to  understand  the  genuine  opinions  of  the 
most  renowned  writers  of  antiquity,  upon  all  the  prominent  doctrines  and 
duties  revealed  in  the  gospel  of  Christ.  These  volumes  comprise  an  au- 
thentic and  an  extensive  selection  of  the  most  interesting  passages  from  the 
ancient  authors  upon  the  various  topics  discussed;  and  of  their  value  and 
importance,  all  persons  can  judge  merely  by  a  reference  to  the  index. 
They  include  almost  every  prominent  controversy  which  has  ever  disturbed 
the  nominal  church;  and  especially  all  those  which  advert  to  Popery  in 
its  paramount  characters  and  influence.  These  confutations  completely 
exhibit  the  principles  which  were  held  by  those  men  of  whom  the  Papists 
so  tauntingly  boast  :  and  from  the  survey,  it  is  evident,  that  all  the  Fathers, 
as  they  are  called,  either  doubted,  disapproved,  or  denied  every  peculiarly 
distinctive  attribute  and  observance  of  Popery.  Thus,  as  the  title  to 
Cartwright's  refutation  justly  apprises  us,  the  "  manifest  impieties,  heresies, 
idolatries,  superstitions,  profaneness,  treasons,  slanders,  absurdities, 
falsehoods  and  other  evils,  hy  occasion  ichereof  the  true  sense,  scope,  and 
doctrine  of  the  scripture  and  human  authors  loere  ahusecV  "  by  the  Jesuits 
of  Rheims,  are  exposed  in  a  masterly  manner.  Both  the  Protestants 
unfold  a  controversial  dexterity  and  a  fund  of  erudition  not  less  admira- 
ble than  instructive. 

The  false  quotations  of  the  ancient  writers  announced  by  the  Jesuits ; 
their  deceitful  contrivances  to  make  the  original  authors  sustain  the  Papal 
corrupt  traditions ;  their  impudent  perversions  of  the  plain  meaning  of  the 
early  ecclesiastical  historians  and  theologians  ;  and  their  wicked  contra- 


dictions  of  the  most  easily  comprehended  passages  of  scripture,  expressly 
that  the  truth  may  be  concealed,  and  the  most  antichristian  heresies  may 
be  sanctioned,  are  illustrated  on  every  page.  Of  the  numerous  examples 
which  might  be  specified,  three  instances  are  singularly  remarkable. 

1.  The  apostle  Paul,  in  1  Timothy  2:  5,  proclaims  that  Christ  Jesus 
is  the  "  one  Mediator  between  God  and  man  ;"  and  the  apostle  John, 
1  Epistle  2:  1,  asserts,  that  "Jesus  Christ  the  righteous"  is  our 
"  Advocate  with  the  Father ;"  and  from  the  strict  and  only  correct  inter- 
pretation of  the  language,  it  is  directly  implied  that  Jesus  Christ  is  the  sole 
Mediator  and  Advocate.  If  a  controvertist  wished  in  the  most  compre- 
hensive form  to  terminate  all  debate  upon  the  subject  of  the  exclusive 
mediation  and  advocacy  of  Immanuel ;  he  could  not  possibly  select  from 
the  sacred  canon,  two  passages  more  brief  and  decisive.  Yet  these  same 
texts,  as  if  in  the  very  spirit  of  perverse  contradiction,  the  Jesuits  have 
selected  on  which  to  append  not  only  their  own  lengthened  and  contradic- 
tory notes,  but  also  references  to  Augustin  and  Cyril  ;  thereby  to  induce 
the  unwary  reader  to  suppose  that  these  writers  supported  their  senseless 
idolatry  of  praying  to  the  saints  ;  when  it  is  demonstrable,  that  Cyril  and 
Augustin  both  repudiated  that  pagan  superstition.  The  acumen  and  eru- 
dition and  sound  didactic  theology  of  Fulke  and  Cartwright  most  lucidly 
appear  in  their  replies  to  the  Rhemish  annotations  upon  those  verses. 

2.  Excepting  the  first  and  second  commandments,  probably,  a  more  terse 
and  authoritative  mandate  against  all  the  forms  of  image-worship  cannot  be 
quoted  from  the  holy  scriptures,  especially  when  we  consider  the  then 
existing  state  of  the  world,  than  the  injunction  of  the  beloved  Disciple, 
1  John  5:  21,  "keep  yourselves  from  idols."  Notwithstanding,  the 
Jesuits  have  annotated  upon  this  prohibition  in  such  a  manner,  that  it  is 
transformed  into  a  direct  sanction  of  idolatry — and  Eusebius,  Augustin,  and 
Gregory  are  introduced  as  testimonies  in  behalf  of  this  strange  perversion 
of  the  fundamental  article  in  all  rational  religion.  The  second  Nicene 
council  is  also  cited — and  ])ersons  who  know  nothing  of  the  Nicene  council 
but  as  they  have  indistinctly  heard  of  them  as  being  mentioned  at  the  head 
of  the  confession  of  faith,  bearing  the  title  of  "  the  Nicene  creed,"  may 
thereby  suppose  that  the  council  of  Nice  whose  creed  is  adopted  by  so 
many  Protestants,  and  found  in  their  standard  books,  were  supporters  of 
that  gross  form  of  idolatry,  the  worship  of  statues,  images,  crucifixes,  &.c. 
This  wickedness  and  Jesuitism  are  portrajed  in  all  their  hideousness  by  the 
defenders  of  the  Protestant  faith  ;  and  the  iniquitous  dissimulation  which 
impelled  and  directed  all  the  course  of  the  Rhemists  in  their  blind  transla- 
tion, is  justly  exposed  to  merited  execration. 

3.  The  apostle  Paul,  1  Timothy  3:  2.  Titus  1:  6,  describing  the 
qualifications  of  a  minister,  pronounces  that  he  must  be  "  the  hxishand  of 
one  f«t/e,"  which  every  person  of  common  judgment  rightly  understands. 
At  that  period,  bigamy,  polygamy,  and  promiscuous  concubinage  were  not 
only  tolerated,  but  in  many  particulars  were  essentially  combined  with  the 
prevalent  idolatry,  and  consequently  the  whole  multitude  of  the  people 
were  contaminated  with  the  most  loathsome  pollution.  Paul  therefore 
enjoined  that  a  Christian   minister  should   have  one  wife,  and  but  one  ; 


according  to  the  original  divine  appointmcMit  in  Paradise.  Tlie  Jesuits 
however  iiave  inculcated  in  their  note  upon  those  words,  that  the  marriage 
of  priests  is  ungodly  and  unlawful,  and  have  introduced  a  great  show  of  the 
early  ecclesiastical  writers  to  justify  tlicir  abhorrent  celibacy,  which  is  not 
less  impure  than  it  is  unnatural.  The  replies  by  Fulke  and  Cartwright 
upon  this  topic,  probably  equal  in  value  any  disquisitions  in  their  whole 
volumes.  They  lay  the  axe  to  the  root  of  the  corrupt  tree  ;  and  if  piety, 
learning,  argument  and  gospel  truth  could  have  prostrated  the  system  of 
monkery  !  that  direful  source  of  uncleanness,  infanticide,  and  all  their  con- 
con)itant  crimes,  would  long  since  have  been  banished  to  "  the  bottomless 
pit,"  in  which  they  originated.  McGavin's  Protestant,  volume  II.  pages 
80,  and  85.  Hartford  edition. 

It  will  consequently  be  perceived  that  the  volumes  of  Fulke  and  Cart- 
wright  are  an  extensive  spiritual  armoury,  in  which  are  deposited  a  great 
variety  of  weapons  for  the  use  of  those  assailants  who  are  desirous  to  over- 
turn that  "  habitation  of  devils,  the  hold  of  every  foul  spirit,  and  a  cage  of 
every  unclean  and  hateful  bird,  Babylon  the  great."  Revelation  18  :  2. 
To  contrast  the  various  excellencies  or  deficiencies  of  those  two  anti- 
Popish  wariors  would  be  equally  useless  and  absurd.  "  They  rest  from 
their  labours  and  their  tvorks  dofolloio  them,"  Their  immortal  volumes  in 
defence  of  our  common  Christianity  survive  them  ;  and  are  now  faithfully 
presented  to  all  American  Protestants. 

We  do  not  approve  of  every  sentiment  contained  in  these  confutations 
of  the.  Rhemish  Testament;  and  if  Fulke  and  Cartwright  could  now  revise 
their  volumes,  doubtless,  they  would  erase  some  passages  ;  but  we  did  not 
feel  disposed  to  reject  "  a  measure  of  wheat"  because  a  grain  of  cockle  is 
mixed  with  it.  The  most  unsatisfactory  jjart  of  these  works  is  their  at- 
tempted illustrations  of  the  Apocalypse.  The  evolution  of  the  grand  pre- 
dict'ons  respecting  the  remarkable  period  of  1260  years  was  at  too  great  a 
distance  in  futurity  to  be  accurately  discerned.  Even  at  this  period,  after 
250  years  have  elapsed,  many  passages  in  the  prophecies  of  Daniel  and 
John  are  profoundly  inexplicable.  But  this  unavoidable  defect  is  amply 
compensated  by  their  other  pre-eminent  recommendations  ;  for  in  addition  to 
an  invaluable  and  triumphant  refutation  of  Popery,  and  a  condensed  sum- 
mary of  the  works  of  the  primitive  Christians,  these  volumes  by  Fulke 
and  Cartwright  contain  a  rich  treasury  of  pure  didactic  theology,  blended 
with  a  deep  mine  of  spirituality,  devotional  fervour,  and  practical  piety;  so 
that  by  the  attentive  perusal  of  them,  the  conscience  and  heart  experience 
as  much  benefit,  as  the  understanding  realizes  light  and  expansion. 

As  a  specimen  and  proof  of  the  ([ualifications  of  those  renowned  colle- 
gians to  accomplish  the  arduous  labour  assigned  them  ;  the  letter,  written  it 
is  said  by  Fulke,  to  incite  his  "  most  celebrated"  brother  to  the  magnifi- 
cent work  of  silencing  the  Jesuits  of  Rheims,  is  hero  subjoined. 

LETTER  TO  THOMAS  CARTWRIGHT- 

NuNQUAM  a  te,  venerande  Cartwkighte,  plus  opera  exigeremus,  quam  quod  in  minis- 
terio  publico  consumitur ;  nisi  Ecclesiae  nostrse  rationes  ot  frequentes  hostium  incur- 
siones  vehementer  flagitarent.     Cum  vero  templum  Domini  extruere  iam  nobis  satis  non 

2 


10  '       PREl-'ACi;. 

sit,  sed  altera  etiam  pugnandum  manu  contra  frequentes  haereticorum  exercitus,  non  a'gr': 
feres,  si  te  Ecclesis  nostrae  alumnum  ad  certaminis  hujus  societatcm  provocemus.  Non 
te  fugit  quanto  cum  impetu,  ct  quam  fiirenter  Papistarum  cohortes,  et  Jesuitaruin  examina 
involarint  in  nostras  Ecclesias.  Quicquid  apertae  impressiones,  occultae  insidis,  clandestina 
consilia  efficerc  potuerunt,  experti  sumus  ;  nullum  defuit  accrbitalis  virus,  quo  vel  re- 
ligionis  dignitas  obfuscari  poterat,  vel  optinii  cujusque  fama  violari.  Atque  cum  hactenus 
semper  in  religionis  certamine  illorum  vires  acriter  satis  repulerimuB,  verbi  divini  presidiis 
communiti :  novam  illi  nuper  rationem  iniverunt,  quo  a  suis  partibus  stare  divinas  voces, 
et  coelestia  oracula,  hominibus  imperitis  persuaderent.  Quid  enim  aliud  student  novi 
federis  translatione,  et  putidis,  quas  adjunxerunt,  annotatiunculis,  quibus  quasi  circum- 
foranei  prsstigiatores  rebus  clarissimis  tenebras  offundunt,  quam  ut  hominum  mentibus 
opinio  inhereat,  sacras  scripturas  turpiter  a  nobis  contaminari,  et  quicquid  est  in  eis  vere 
solideque  expressum,  id  illorum  sententias  firmissime  corroborare,  nostras  penitCis  con- 
vellere  I  Quanta  hinc  malorum  nascatur  Ilias,  tibi  facile  est  conjectura  assequi.  Nam 
licet  pauci  quidam  c  doctioribus  videant,  omnia  ccecis  tenebris  et  densa  caligine  ab  eis 
obrui ;  tamen  infirmorum  mentibus  multipliccs  intenduntur  insidiae,  et  hominum  in  rc- 
ligione  nutantium  animi  variis  dubitationum  fluctibus  concutiuntur.  A  te  igitiir  contendi- 
mus,  venerande  Cartwp.ighte,  ut  sceleratorum  hominum  impuris  his  conatibus  velis 
obsistere,  vel  integrum  librum  refutando,  vel  ejus  partem  aliquam.  Non  cujusvis  est  c 
vulgo  artificis  affabre  conficere  Tabernaculum  Dei,  sed  Bczalielis  et  Alwliahi.  Nee  quivis 
in  bella  Domini  temerc  intrudendus,  fed  e  fortibus  Davidis  diligendi  duces.  Qualem  cum 
te  agnoscimus  ex  superioribus  praeliis  pro  civitatis  nostra,  id  est,  Ecclesiaemuris  susceptis  ; 
non  dubitamus,  si  hoc  certaraen  inire  velis,  debes  certe  pro  ea,  qua  es  in  patriam  et  re- 
ligionem  pietate,  quin  pro  aris,  et  focis,  pro  ipso  Templi  intimo  sacrario  dimicaturus, 
JebusQBorum  vires,  qui  in  arcem  Davidis  convolare  student,  possis  pessundare.  Accedit 
hue,  quod  mirifice  facit  ad  animum  exacuendum,  quod  non  tibi  jam  cum  fratre  aliquo  et 
ejusdem  religionis  socio  dimicandum  sit,  quod  languidius  solet  certamen  efficere,  sed  cum 
EcclesiiE  Christi  insensissimis  hostihus,  Philistceis  quibusque,  et  Ammonitis,  multo  diriori- 
bus.  Non  dubitamus  quin  Madianitarum  instar  tandem  se  mutuis  perfodiant  vulneribus  ; 
cum  nostr  e  rai/oTrXias  vel  strepitum  inaudiverint.  Vides  ad  quam  honorificam  te  invitamus 
contentionem,  Christi  negotium  suscipietur,  contra  Satanae  satellites.  Excitamus  ad  bella 
Domini,  ubi  certa  victoria,  quam  triumphus  et  applausus  Angelorum  consequetur.  Nostra? 
preces  tibi  nunquam  deerunt ;  aderit,  procul  dubio,  Christus,  cujus  causa  defenditur. 
Dominus  Jesus  tibi  animum  et  vires  adaugeat,  et  incolumem  ad  Ecciesiae  bonum  diutissime 
custodiat.     Vale. 

Toi  in  Christo  amantissimi  firatres. 

ROGERUS    GOADE.  Jo.    FlELDUS. 

GuLiELMUs  Whitaker.  Nicholaus  Cranbs. 

Thomas  Crocus.  Egidius  Seintler. 

Johannes  Fretonus.  R.  Gardiner. 

GULIELMUS    FULCO.  GlJLI.    ChARCUS. 

TRANSLATION. 

"  We  never  would  require  of  you,  highly  revered  Cartwright,  any  fiirther  endeavour  than 
that  which  is  spent  in  the  public  ministry,  did  not  the  respects  of  our  church  state,  and 
the  oft  incursions  of  our  enemies,  vehemently  urge  us.  But  since  it  is  not  now  sufficient 
for  us  to  build  up  the  temple  of  the  Lord  :  but  we  must  also  with  the  other  hand  fight 
against  the  frequent  armies  of  heretics :  you  will  not  take  it  ill  that  we  provoke  you  as  a 
foslerchild  of  our  church  unto  the  fellowship  of  this  conflict.  You  are  not  ignorant  with 
how  great  force  and  fury  the  bands  of  papists  and  swarms  of  Jesuits  have  flown  upon 
our  churches.  We  have  felt  whatsoever  open  hostility,  secret  stratagems,  and  privy  plot- 
tings  could  effect.  There  hath  wanted  no  poison  of  bitterness,  whereby  the  dignity  of 
religion  might  have  been  darkened,  or  the  character  of  every  excellent  person  debased. 
And  whereas  hitherto,  being  every  way  fortified  by  the  power  of  the  divine  Word,  in  the 
conflicts  for  religion,  we  have  always  boldly  repelled  their  forces  ;  they  have  of  late  enter- 
prised  a  new  course,  by  which  they  might  persuade  unskilful  men,  that  the  divine  scrip  • 


PREFACE. 


11 


tures  and  heavenly  oracles  stand  on  their  side.  For  what  else  do  they  project  by  the 
translation  of  the  New  Testament,  and  their  adjoined  unsavoury  silly  annotations,  where- 
by, like  runagate  jugglers,  they  cast  mists  on  most  clear  things,  than  that  a  conceit 
might  stick  in  men's  minds,  that  the  holy  scriptures  are  by  us  basely  contaminated,  and 
that  whatsoever  is  in  them  truly  and  soundly  expressed,  the  same  most  firmly  strengthen- 
eth  their  opinions  and  utterly  eradicates  our  interpretation.  It  is  easy  for  you  to  conjecture 
what  a  mass  of  evils  thence  may  flow.  For  though  a  few  of  the  Icarneder  sort  see  that  all 
things  are  by  them  overwhelmed  with  blind  darkness  and  thick  mists  :  yet  there  are  mani- 
fold snares  laid  for  weak  minds,  and  the  wavering  in  religion  are  beaten  upon  by  divers 
waves  of  doubt.  With  you  therefore  are  we  earnest,  most  revered  Cartwright,  that  you 
would  set  yourself  agamst  the  unhallowed  endeavours  of  mischievous  men,  either  by 
refuting  the  whole  book,  or  at  least  some  part  thereof  It  is  not  for  every  man,  workman- 
like to  frame  God's  tabernacle,  but  for  Bezaleel  and  Aholiab  :  neither  is  every  one  to  be 
rashly  thrust  forth  into  the  Lord's  battles  ;  but  the  captains  are  to  be  chosen  from  among 
David's  worthies  ;  of  which  we  acknowledge  you  to  be,  by  your  former  battles  undergone 
for  the  walls  of  our  city,  the  church.  We  doubt  not,  if  you  will  enter  into  this  war, 
which  truly  you  ought  according  to  the  zeal  and  piety  you  bear  to  your  country  and  reli- 
gion, but  that  fighting  for  your  conscience  and  your  country,  yea  even  for  the  very  inmost 
holy  place  of  the  temple,  you  will  be  able  to  tread  under  foot  the  forces  of  the  Jebusites, 
who  set  themselves  to  assault  the  tower  of  David.  Moreover,  and  it  marvellously  serveth 
to  the  sharpening  of  your  courage,  you  are  not  now  to  fight  with  any  brother  or  fellow  of 
the  same  religion,  which  would  make  the  conflict  more  faint,  but  with  the  most  inveterate 
enemies  of  the  church  of  Christ,  far  more  cruel  than  ever  was  any  Philistine  or  Ammonite. 
We  doubt  not  but  Midianite  like  they  will  at  length  deadly  wound  each  other,  so  soon  as 
they  hear  but  the  rattling  of  your  complete  armour.  You  see  to  what  an  honourable  fight 
we  invite  you.  Christ's  business  shall  be  undertaken  against  Satan's  champions.  We 
stir  you  up  to  fight  the  battles  of  our  Lord,  where  the  victory  is  certain,  and  to  which  the 
triumph  and  applause  of  angels  will  ensue.  Our  prayers  shall  never  be  wanting  to  you. 
Christ,  without  doubt,  whose  cause  is  defended,  will  be  present  with  you.  The  Lord 
Jesus  increase  your  courage  and  strength,  and  keep  you  very  long  in  safety  for  the  good 
of  his  church  !      Farewell. 

Your  most  loving  brethren  in  Christ. 

Roger  Goad.  John  Field. 

William  Whitaker.  Nicholas  Crane. 

Thomas  Crooke.  Giles  Seintler. 

John  Ireton.  Richard  Gardiner. 

William  Fulke.  William  Charke. 

Notwithstanding  this  peerless  testimony  ;  such  was  the  dread  of  ecclesi- 
astical malignity  in  Britain  in  the  year  1618,  when  Cartwright's  volume 
was  first  published,  and  when  the  pioneer  congregation  of  Puritans 
were  preparing  to  migrate  from  Europe  to  the  American  wilds,  that  the 
names  of  the  other  ministers  who  had  subscribed  the  preceding  document 
were  concealed  from  the  public,  because  they  were  then  living,  and  there- 
fore exposed  to  Laud's  persecution ;  merely  for  having  persuaded  the 
Master  Theologian  of  his  age  and  country  to  compose  an  efficient  antidote 
to  that  destructive  "  working  of  Satan,"  artfully  disseminated  by  the  Jesuits 
under  the  name  of  the  New  Testament.  Thanks  be  to  God  !  that  intole- 
rance and  despotism  over  the  press  have  been  banished  from  America 
and  Brhain ;  and  the  "  Confutations  of  the  Rhemish  TestamenV  by 
Fulke  and  Cartwriglit  shall  yet  expose  the  devices  and  ungodliness  of 
Popery,  to  all  who  are  willing  to  comprehend  its  ^'■damnable  heresies  !" 
which  bring  upon  men  "  swift  destruction!"  2  Peter  2  :  1.  The  volume  by 
Cartwright  will  also  speedily  be  printed :  and  as  it  may  be  said  of  him  and 


12  PREFACK 

of  Fulkc,  in  the  lancjuage  of  the  gracious  Redeemer  concerning  his  forerun- 
ner John  : — They  were  burning  and  shining  lights :  O  that  all  American 
citizens  may  rejoice  in  thoir  light !  John  5  :  35.  When  these  replies  to  the 
Jesuits  of  ilheims  shall  have  been  completed,  the  Churches  of  Christ  in 
the  United  States  may  be  thankful  and  rejoice,  that  the  Lord  has  graciously 
permitted  them  to  obtain  at  such  a  low  price,  this  edifying  and  unanswer- 
able refutation  of  Romanism. 

If  the  doctrine  of  our  immortal  Poet  he  true,  and  who  can  doubt  it?  in  an 
inconceivably  more  seraphic  sense  than  mortal  strains  can  chant  : — 

"  The  Saints  on  earth  and  all  the  dead 

But  one  communion  make  ; 
All  join  in  Christ,  their  living  head, 

And  of  his  grace 


Then  the  spirits  of  those  "just  men  made  perfect,"  Fulke  and  Cart- 
wright,  must  exult  in  Paradise  at  the  grateful  intelligence  wafted  there  by 
some  ministering  angel  ;  that  being  dead,  by  their  "  Confutation  of  the 
Rhemish  Testament,"  they  yet  speak — and  speak  to  whom?  To  a  people, 
to  churches,  and  to  Christians  residing  in  a  country,  which,  when  they  were 
pilgrims  on  earth,  was  one  vast  unexplored  continuity  of  wilderness,  and  by 
civilized  beings  uninhabited. 

From  this  ancient  solitary  place,  now  blossoming  as  the  rose  ;  to  the  New 
Jerusalem,  those  who  have  been  chiefly  instrumental  in  procuring  the  repub- 
lication of  this  series  of  volumes  to  counteract  the  progress  of  Popery  in  this 
republic,  would  themselves  not  only  aspire,  but  they  pray  that  all  their  Chris- 
tian Brethren  also  would  soar  to  that  amplitude  of  knowledge  and  sanctity, 
which  by  divine  grace  shall  enable  them  to  contend  earnestly  "  for  the  faith 
which  was  once  delivered  to  the  saints,"  and  qualify  them  eventually  to  par- 
ticipate in  the  beatitudes  of  those  exalted  champions  of  gospel  truth,  whose 
"  memory  is  blessed  ;"  so  that  when  the  time  of  their  departure  is  at  hand, 
they  may  exult  with  the  conviction  and  fervour  pf  our  apostolic  exemplar, 
Paul  :  "  I  have  fought  a  good  fight — I  have  finished  my  course — I  have 
kept  the  faith — Henceforth  there  is  laid  up  for  me  a  crown  of  righteous- 
ness, which  the  Lord  the  righteous  Judge  shall  give  me  at  his  appearing  V 

New- York,  April,  1834. 


CONFUTATION 


THE   RHEMISTS'   PREFACE. 


1.  If  the  whole  Bible  had  been  translated 
by  you,  and  tliat  long  since,  into  the  Endish 
tongue,  it  is  marvel,  that  it  has  lain  so  lotig 
by  you,  for  lack  of  good  means  to  publish  it. 
You  have  published  books  of  as  great  charge, 
and  much  less  importance,  within  these  eight 
and  twenty  years;  but  such,  indeed,  by  which 
you  had  more  hope  to  win  unto  your  credit 
and  cause,  than  you  have  by  the  holy  Bible, 
though  you  perverted  it  with  never  so  partial 
translation,  and  poisoned  it  with  never  so  he- 
retical and  blasphemous  annotations,  as  you 
have  done  your  edition  of  the  New  Testa- 
ment. You  were  wont  to  boast  of  the  zeal  of 
popes,  cardinals,  and  other  great  prelates  of  j 
the  Romish  sect,  for  the  conversion  of  our 
nation  unto  their  obedience.  Were  they  also 
so  straight  laced,  that  none  of  them  can  find 
in  their  purses,  to  bear  the  charges  of  print- 
ing a  work  so  necessary,  or  at  leastwise  pro- 1 
fiiable,  as  you  hold  the  translation  of  the  | 
scriptures  to  be,  for  the  maintenance  of  the  Ca- 1 
tholic  religion  ?  Or  do  you  not  rather,  as  the  j 
family  of  love  used  to  do,  for  their  works, 
craftily  beg  of  your  favourers  in  England, 
larger  exhibition,  upon  colour  of  printing  vour 
translation  of  the  Bible  ?  when  it  is  not  hard 
to  gather,  that  if  you  were  purposed  indeed  to 
set  it  forth,  and  would  use  such  means  as  you 
may,  in  those  parts,  the  forbearing  of  the 
money,  though  your  printer  took  it  upon  in- 
terest, might  be  paid  for  in  the  sale  of  one 
impression,  although  it  so  might  happen,  that 
a  number  of  them  were  confiscated,  or  mis- 
carried in  the  ways,  as  chanced  to  some  of 
these  your  books.  But  who  so  seeth  what 
unnecessary  charge  you  have  put  yourselves 
unto,  in  printing  this  your  translation  of  so 
large  a  volume  :  may  easily  perceive  you  set 
it  not  forth  for  poor  men's  profit,  and  that  by 
so  excessive  price,  of  so  small  a  part  of  the 
whole  Bible,  you  mean  to  discourage  your 
friends  from  waiting  for  all  the  rest :  what 
advantage  you  have  in  this  part,  for  deciding 
the  doubts  of  these  days,  we  shall  examine 
in  the  several  places,  where  you  pretend  to 
take  it. 

2.  You  are  afraid,  to  give  over  your  old  impu- 
dent proposition,  that  ignorance  of  the  Scrip- 
tures, is  the  mother  of  Popish  devotion.  And 
therefore  you  hold  it  an  erroneous  opinion, 
"  That  the  holy  Scriptures  should  be  always 
in  our  mother  tongue,  or  that  they  ought,  or 


were  ordained  by  God,  to  be  read  indifTerently 
of  all.  Whereas  it  is  certain,  that  the  holy 
Scripture  of  the  Old  Testament  was  by  God's 
ordinance  first  written  in  the  mother-tongue 
of  the  Jews,  and  the  New  Testament  in  the 
Greek  tongue,  which  was  the  mother-tongue 
to  a  great  part  of  the  world,  and  that  language, 
which  was  most  generally  understood  among 
the  Gentiles,  tmto  whom  the  Gospel  was 
preached.  Our  Saviour  Christ  commandeth, 
not  only  a  readmg,  as  you  yourselves  con- 
fess, but  also  a  deep  search  of  the  Scriptures, 
unto  all  the  Jews  indifferently.  Paul  com- 
mendeth  the  education  of  Timothy,  in  know- 
ledge of  the  Scriptures  from  his  infancy. 
Wliich  authorities  prove,  that  the  holy  Scrip- 
tures were  ordained  by  God,  to  be  read  and 
knownindifferently  of  all,  and  therefore  ought 
to  be  translated  into  the  mother  tongues  of 
all  nations,  that  all  may  read  and  know  them. 
Another  erroneous  opinion  they  account  it,  to 
think,  that  the  Scriptures  can  be  easily  un- 
derstood of  every  one  that  readethqr  heareth 
them  in  a  known  language,  which  if  it  were 
admitted,  yet  it  foUoweth  not,  that  the  Scrip- 
tures ought  not  to  be  in  a  known  language, 
because  they  cannot  be  easily  understood  of 
every  one  that  readeth  or  heareth  them,  but 
rather,  that  every  one  that  readeth  or  heareth 
them,  ought  more  diligently  to  study  and  ex- 
ercise himself  in  them,  more  often  hear  and 
read  them,  and  more  fervently  pray  to  God 
for  aid  of  his  Spirit,  that  he  may  understand 
them.  And  yet  it  is  certain,  that  albeit  some 
places  of  the  Scripture  are  not  easy  to  be  un- 
derstood of  all  men,  yet  there  are  many  parts 
of  them,  and  so  many,  as  are  able  to  instruct 
us  unto  salvation,  so  plain  and  easy,  as  they 
may  be  understood  of  every  one  that  readeth 
or  heareth  them.  And  of  this  judgment  is 
Augustine,  answering  this  objection  of  the 
obscurity  of  the  Scriptures  :  "  Therefore 
hath  the  Holy  Ghost  magnifically  and  whole- 
somely so  tempered  the  holy  Scriptures, 
that  by  plain  and  open  places,  he  might 
prevail  against  famine :  by  dark  places,  he 
might  wipe  away  loathsomeness.  For  no- 
thing almost,  is  gathered  out  of  those  ob- 
scurities, which  IS  not  found  most  plainly 
uttered  in  some  other  place." — De  doct.  Christ, 
lib.  2,  cap.  6.  And  in  the  chapter  immediately 
before,  he  showeth,  that  by  reason  of  the  di- 
versity of   languages,  the    same    sound  of 


14 


PREFACE. 


words,  not  serving  all  nations,  the  Scriptures 
were  translated  into  divers  tongues,  that  they 
might  be  generally  known.  "  Wliereof  it  is 
come  to  pass,  that  even  the  holy  Scriptures, 
by  which  so  great  diseases  of  men's  wits  are 
helped,  being  proceeded  Ironi  one  tongue, 
which  iniglit  conveniently  spread  overall  the 
world,  through  divers  languages  of  the  inter- 
preters, being  dispersed  tar  and  wide,  might 
become  known  ol  the  nations  to  their  salva- 
tion." By  both  oi Which  places,  it  is  evident 
that  Augustine  deemed  it  more  convenient 
in  itself,  and  more  agreeable  to  God's  word, 
honour,  and  edification  of  the  faithful,  to 
have  the  Scripture  turned  into  vulgar  tongues, 
than  t(J  be  kept  and  studied  in  any  learned 
language  whatsoever.  Now  why  you  should 
account  any  one  tongue,  more  than  other,  to 
be  ecclesiastical,  you  are  able  to  give  no 
sound  reason,  seeing  God  hath  called  his 
Church  of  all  tongues  and  nations,  and  sanc- 
tified them  all,  to  the  preaching  of  the  Gospel, 
and  praise  of  his  name.  As  for  the  Latin 
tongue,  which  you  would  most  willingly  have 
to  be  counted  an  ecclesiastical  tongue,  it  was 
for  many  hundred  years  after  Christ,  the  com- 
mon vulgar  and  popular  tongue,  in  most  jiart 
of  the  west  Churches,  of  those  nations  that 
were  subject  to  the  Roman  empire.  And  why 
it  is  now  ecclesiastical,  that  then  was  vulgar, 
I  know  no  cause,  but  that  Antichrist,  whose 
tongue  it  is,  blasphemously  challenging  to  be 
the  head  of  the  Church  hath  chosen  and  au- 
thorized it  to  be  ecclesiastical,  in  contumely 
of  all  other  languages,  which  the  Holy  Ghost, 
descending  upon  the  Apostles,  in  cloven 
tongues,  hath  consecrated  to  the  preaching 
of  Christ  Jesus,  and  to  the  magnifying  and 
setting  forth  of  the  great  praises  of  God. 
That  through  man's  malice,  or  infirmity,  the 
Scriptures  are  often  made  pernicious  and 
hurtful  to  many,  it  is  no  greater  reason  to  keep 
them  from  the  knowledge  of  most  men,  than 
it  were  to  deprive  all  men  from  meat  and 
drink,  because  many  do  abuse  them,  to  the 
destruction  of  both  their  bodies  and  souls. 
As  for  the  .special  consideration,  that  pro- 
cured this  edition,  when  you  express  it,  we 
may  better  judge  of  it.  In  the  meantime,  we 
can  conceive  none  others,  but  that  which  is 
the  practice  of  many  heretics,  when  you  could 
not  altogether  suppress  the  knowledge  of  the 
holy  Scriptures,  whereby  your  errors  are  dis- 
covered;' you  thought  it  the  next  way  for 
your  purpose,  by  your  partial  translations,  as 
much  as  you  could,  to  obscure  them  ;  and  by 
your  heretical  annotations,  to  pervert  them  ; 
that  the  one  should  make  them  unprofitable, 
and  the  other  hurtful. 

3.  The  wisdom  of  the  Popish  Synagogue,  and 
the  governors  tiicreof,  is  the  wisdom  of  the 
old  serpent,  and  of  the  children  of  this  world, 
who  are  often  wiser  in  their  kind  than  the 
children  of  light,  with  whom  it  is  a  high  point 
of  prudence  to  provide  for  themselves,  by  any 
unjust  means  whatsoever.  So  have  the  Popish 
Clergy  always  endeavoured,  by  depriving  the 
common  people  of  the  reading  of  holy  Scrip' 
tures,  and  following  their  predecessors  the 


Jewish  lawyers,  have  taken  away  the  key  of 
knowledge,  of  the  same  pohcy,  that  they  did, 
lest  their  wickedness  being  commonly  dis- 
covered by  the  light,  they  should  lose  that 
estimation,  which  through  blind  ignorance 
they  have  commonly  obtained.  Tfiey  who 
have  made  claim  for  the  common  people  in 
this  case,  whom,  of  your  charity,  you  call  the 
populace  and  their  seditious  leaders,  of  godly 
zeal  and  true  simplicity,  not  of  curiosity,  pride 
and  disobedience,  have  both  made  it,  and  jus- 
tified it,  with  better  reasons  than  all  the  proud 
Papists  in  the  world  are  able  to  avoid.  For 
what  greater  reasons  can  be  alleged,  than  the 
authority  of  God  in  the  Old  Testament,  and 
of  Christ,  our  Saviour  and  his  Apostles  iri  the 
New,  and  the  practice  of  the  primitive 
church,  and  the  consent  of  the  most  ancient 
and  approved  Fathers  of  the  same,  which 
have  been  brought  to  prove  that  the  holy 
Scriptures  ought  to  be  known  of  all  Chris- 
tians ?  But  the  Governors  of  the  Popish  Anti- 
christian  Church,  arrogating  to  themselves 
the  name  and  dignity  of  the  dispensing  of 
God's  mysteries  and  treasures,  among  which, 
as  you  confess,  the  holy  Scriptures  are  no 
small  store  ;  by  maintaining  that  ignorance  is 
the  mother  of  devotion,  declare,  if  they  could, 
that  they  would  williiigly  abolish  all  know- 
ledge of  the  holy  Scriptures  from  the  com- 
mon people's  hearts.  And  whereas  you  say, 
"  that  of  old,  they  have  not  ever  condemned 
all  vulgar  versions  of  the  Scripture,  nor  ge- 
nerally forbidden  the  faithful  to  read  them  ;" 
let  the  registers  of  Bishops  be  searclied, 
where  it  will  appear,  that  many  have  been 
accused  and  condemned  as  heretics,  for  hav- 
ing, reading,  or  hearing  the  holy  Scriptures 
in  the  Engfish  tongue,  without  any  exception 
taken  against  the  truth  of  the  translation. 
And  that' the  Governors  of  the  Popish  Church 
"  have  not  by  public  authority  prescribed, 
commanded,  or  authentically  ever  recom- 
mended any  interpretation  of  Scripture  into 
the  vulgar  tongue  to  be  indifferently  used 
of  all  men  ;"  they  have  declared  sufficiently 
thereby,  that  they  were  not  the  ministers  of 
God  and  Christ,  nor  successors  of  his  Apos- 
tles, nor  of  the  ancient  fathers  of  the  primitive 
church ;  all  of  whom,  by  public  and  lawful 
authority,  always  prescribed,  commanded, 
and  authentically  recommended,  as  the  holy 
Bible  and  the  writings  of  the  Fathers  are 
most  plentiful  witnesses,  the  holy  Scriptures 
of  God,  to  be  known,  read  and  understood  of 
all  Christians  indiflerentlv,  and  without  ex- 
ception of  any  ;  which  of  necessity  implieth 
the  translation  of  the  same,  into  all  vulgar 
languages,  witlnnit  which,  it  is  not  possible 
for  all  sorts  of  Christians  to  read  them,  know 
them,  and  understand  them. 

4.  Seeing  the  Armenians  were  converted  to 
the  faith,  long  before  Chrysostom  went  among 
them ;  it  is  not  to  be  doubted,  but  that  they 
had  the  whole  scriptures  in  their  vulgar  tongue 
long  before  this  time.  And  their  confession 
lately  set  forth,  doth  [ilainly  argue,  that  they 
have  the  whole  Bible  in  their  own  language 
at  this  day.    To  justify  that  the  Sclavoniana 


PREFACE. 


15 


say  of  Hieronyin's  translation  into  their 
tongue,  his  own  words  are  these  :  "  1  say  not 
this  that  1  would  bite  my  predecessors,  or 
think  that  any  thing  is  to  be  detracted  trom 
them,  whose  iranshition  being  most  diligently 
corrected,  I  have  given  long  ago  to  the  men 
of  my  language."  Now  the  Slavonians  were 
the  men  of  Hieronym's  language,  or  mother- 
tongue,  as  he  testiiieth  himself  of  the  place 
of  his  nativity,  in  calalogo ;  for  whose  use  he 
might  translaie  the  vulgar  Latin  Bible,  which 
was  according  to  the  Septuagint,  after  he  had 
most  diligently  corrected  it.  But  if  this  place 
prove  it  not  sulliuienlly,  at  least  he  sailh 
plainly,  that  the  Scriptures  were  translated 
into  the  tongues  of  many  nations.  Pre/at.  ad 
Damasum  in  emngelia.  Besides  these,  the 
Syrians,  Arabians,  and  Ethiopians,  had  of 
ancient  time  the  holy  Scriptures  in  their  se- 
veral lairguages.  The  Spaniards  of  ancient 
time  had  the  Old  Testament  translated  into 
their  mother  tongue.  Walafridus  tesiifieth, 
that  the  Dutch  tongue  is  the  s-i'ii'\  v,-';:rh 
was  the  language  of  the  Goth-  If.  '  ~, 
into  which,  since  the  days  ol'  i  ,  ,  .  :.\- 
whom  they  were  first  converii'',  --i  n-  \>!~r 
man  of  that  nation  translated  the  holy  Scrip- 
ture. De  reb.  eccles.  cap.  7  In  our  own 
country,  not  only  the  Saxon  translations  of 
divers  parts  of  the  holy  Scriptures,  but  the 
testimony  of  Bede,  whom  you  quote  and  cite 
most  impudently,  doth  prove  that  vulgar  trans- 
lations of  the  holy  Scriptures  in  his  time  were 
commonly  used  and  occupied  by  the  multi- 
tude. His  words  are  these  :  "  This  island  at 
this  present,  according  to  the  number  of  books 
in  which  the  law  of  God  is  written,  doth  search 
out  and  confess,  one  and  the  self-same  know- 
ledge of  the  highest  truth,  and  of  the  true 
height  in  five  tongues  ;  namely,  of  the  Angles, 
Britons,  Scots,  Picts,  and  Latins,  which  in 
meditation  of  the  Scripture  is  made  common 
to  all  the  rest."  He  meaneth  that  men  of  all 
the  four  nations,  studied  the  Scriptures  by 
help  of  the  Latin  tongue,  and  such  commen- 
taries and  treatises  of  the  elder  Fathers  as 
were  written  therein.  But  he  saith  expressly, 
that  the  knowledge  of  the  highest  truth,  which 
is  not  to  be  found  but  in  the  holy  Scriptures, 
and  according  thereunto  was  both  searched 
out,  and  confessed  in  the  mother  tongue  of 
the  other  four  nations,  by  whom  he  meaneth 
the  Christians  unlearned  in  the  Latin  tongue. 
That  the  Scriptures  were  current  in  Eng- 
lish, both  before  and  after  Wicliff's  time,  and 
not  of  his  translation,  beside  your  conjecture 
out  of  Lynwood,  is  manifestly  proved,  by 
many  ancient  written  copies  of  the  English 
Bible,  differing  in  translation,  yet  to  be 
showed,  of  which  Wicliff's  translation  coirfd 
be  but  one.  Notwithstanding  that  the  Phari- 
saical clergy  condemned  the  reading  of  them 
for  heresy,  let  the  acts  of  public  writings  re- 
maining in  the  Registers  testify.  And  of 
what  devilish  policy,  they  kept  the  laws  of 
God  in  secrecy  and  silence,  which  he  com- 
manded to  be  uttered  in  all  places  and  times, 
to  the  edifying  of  all  sorts  of  Christians,  how- 


soever you  seek  to  smooth  and  cover  it,  God'a 
children  do  plainly  espy  it. 

5.  How  pernicious  heretical  translations  of 
the  Scriptures  are,  which  poison  the  people 
under  colour  of  divine  authority:  if  we  had 
not  learned  sufficiently  by  the  corrujjtions  of 
old  heretics,  this  translation  of  yours  doth 
give  plentiful  testimony,  which  being  helped 
torward  with  ht-.retical  annotations,  as  it  were 
with  stints,  to  make  way  for  the  poison  to 
enter,  liuih  no  small  force  to  deceive  the  sim- 
ple. But  the  best  is,  we  are  assured  that  they 
shall  not  prevail  finally,  but  in  them  whom  the 
Lord  acknowledgeth  not  for  his.  In  the 
meantime,  not  only  the  remedy  of  true  and 
sincere  translation,  out  of  the  fountain  and 
original  text,  is  to  be  opposed,  but  also  the 
fraud  of  the  adversary,  as  occasion  serveth, 
to  be  discovered  and  laid  open. 

6.  The  Popish  Church  arrogating  to  herself 
divine  wisdom,  in  restraming  that  which  God 
hath  left  to  be  most  free  and  general,  de- 
clareth  that  she  is  the  Babylonical  harlot,  the 
spouse  of  Antichrist,  who  exalteth  himself 
above  all  divine  authority,  and  controlleth  the 
wisdom  of  God  in  every  thing,  that  is  con- 
trary to  his  devilish  presumption  :  as  in  the 
use  of  images,  of  the  cup  in  the  Lord's  Sup- 
per, of  marriage  in  the  Church  Ministers,  of 
meats  in  times  made  by  him  more  religious, 
and  such  other.  The  true  Church  of  God 
teacheth  the  true  use  of  the  Scriptures,  even 
out  of  the  Scriptures  themselves,  and  dis- 
courageth  not  men  from  reading  of  them,  as 
it  were  from  a  dangerous  discourse,  whereby 
they  are  like  to  take  harm,  knowing  that 
none  but  spiders  can  suck  poison  out  of 
wholesome  flowers,  which  poison  yet  is  not  in 
the  good  flowers,  but  in  the  evil  nature  of  the 
spider.  The  holy  Scriptures,  learned  even 
from  a  man's  infancy,  are  able  to  make  him 
wise  unto  salvation,  and  being  well  studied 
of  the  man  of  God,  are  able  to  make  him  per- 
fect and  ready  unto  all  good  works,  and  to 
execute  every  part  of  nis  office. — 2  Tim. 
3. 15.  <Src. 

7  That  the  Governors  of  the  Popish  Church 
have  taken  straighter  order  for  readers  and 
translators  of  the  Scriptures,  than  the  Fathers 
of  the  Primitive  Cliurch  of  Christ  did  .-  it  is  not 
to  preserve  the  word  of  God  from  profanation, 
or  to  bridle  the  proud  curiosity  of  the  conten- 
tious, as  it  is  pretended,  but  to  suppress  the 
light  of  truth,  which  displayeth  their  gross 
and  palpable  abuses,  both  in  doctrine  and 
conversation. 

But  where  you  say,  that  the  holy  Scriptures 
were  never  read  of  all  persons  indifferently,  it 
is  a  most  impudent  assertion,set  down  without 
any  show  of  proof,  and  contrary  to  most  ma- 
nifest arguments  of  antiquity.  We  acknow- 
ledge, the  Fathers  of  the  ancient  Church  were 
careful  to  keep  the  holy  treasure  of  God's 
word  from  abuses  ;  but  that  they  did  not,  by 
prohibiting  or  restraining  the  reading  of  it, 
but  by  diligent  teachitig  and  exhorting  of 
men  to  the  right  use  of  it.  Therefore  where 
you  say,  "We  must  not  imagine,  that  in  the 


Ifi 


PREFx\.CE. 


Primitive    Church,   every  one    who  under- 
stood the  Scriptures  in  the  learned  tongues, 
wherein  they  were  written,  or  in  other  lan- 
guages, into   which   they  were    translated, 
iriight   without   rei)rehension,   read,   reason, 
dispute,  turn,  and  toss  the  Scriptures  :"  it  is 
utterly  false  :    for  with   reverence  of  God's 
mysteries,  and  to  the   end  they  were  given, 
every  man  might  not  only,  without  reprehen- 
sion, but  vviih^ood  liking  and  commendation 
of  the  godly  Fatliers,  read,  reason,  dispute, 
and  search,  which  is  to  turn  and   toss  the 
books  ot  the  Scriptures.    It  is  recorded  ge- 
nerally of  all  the  faithful  in  Bercea,  that  they 
daily  searched  the   Scriptures,   even  to  ex- 
amine the  doctrines  of  the  Apostles,  by  them, 
Acts  17.   11.    Ireneus  saith.  Lib.  2.  cap.  35. 
"  That  all  the  Scriptures,  both  of  the  Pro- 
phets, and  of  the  Gospels,  may  be  alike  heard 
of  all  men."     Chrysostom  exhorteth  all  men 
indifferently  to  read  the  Scriptures,  "  and  to 
call  their  neighbours  to  the  hearing  of  them." 
Gen.  Horn.  7.     Also  he  taketh  away  the  vain 
excuses  of  them,  which  alleged,  that  they 
were  worldly  men,  had  wife,  children,  and 
household  to  look  unto,  and  prayeth,  that  they 
would  not  deceive  themselves,  saying,  "  That 
they  which  are  entangled  with  such  cares, 
have  more  need  to  seeli  remedy,  by  reading 
ot  the  holy  Scriptures."     Gen.  Horn. '2\.   And 
]L.,m.  2.  Comment,  in  Matt,  he  saith,  "  The 
rending  of  the  Scriptures  is  more  necessary 
for  laymen,  than  for  the  monks."     And  Horn. 
5.  he  saith,  "  The  people  ought  as  soon  as 
they  come  at  home  from  the  Church,  to  turn 
over  the  holy  books,  and  to  call  their  wives 
and  children  together  to  the   conference  of 
those  things  which  are  said.    It  is  no  excuse 
to  say,  I  have  not  read  what  Paul  saith,  but  a 
fault."      Epist.  ad  Heb.   Horn.    17.     Further, 
where  you  say,  we  must  not  imagine,  that 
our  forefathers  suffered  every  school-master, 
scholar,    or   grammarian,   that    had  a  little 
Greek  or  Latin,    straight  to  take   in  hand 
the    holy   Testament,   Augustin    is    plainly 
against  you,  for  he  saith,  "  That  they  which 
turned   the  Scriptures  out  of    the    Hebrew 
tongue,  into  the  Greek  tongue,  may  be  num- 
bered, but  the  Latin  interpreters  cannot  be 
numbered.    For  in  those  first  times  of  the 
faith,  as  the  Greek  book  came  into  any  man's 
hands,  which  seemed  to  himself  to  have  some 
skill  in  both  the  tongues,  he  was  bold  to  trans- 
late  it."     De  Doctrin.   Christ,  lib.  2.  cap.  11. 
That  the  translated  Bibles  were  in  the  hands 
and  godly  use  of  all  sorts  of  men,  women, 
children,  how  base  soever  their  degree  and 
calling  was,  is  partly  showed  already  :  and 
more    particularly  Hieronym  saith,  that   in 
the  country  of  Bethelcm,  the  husbandman,  the 
ploughman,   the    shepherd,   the   reaper,   the 
vine-dresser,  did  sing  the  Psalms  of  David, 
and  made  none  other  noise.     Paul  and  Eus- 
toch.  ad  Marcel.     Chrysostom  saith,  the  know- 
ledge of  the  Scripture  is  most  necessary  for 
children,  Fueris,  boys  and  girls,  because  you 
so  term  them,  and  exhorteth  their  parents  to 
cause  them  from  their  tender  years  to  be  ex- 


ercised in  the  reading  of  the  holy  Scriptures, 
Epist.  ad  Ephes.  Horn.  20.  That  the  Scrip- 
tures may  be  read  at  the  table,  he  showvlh. 
Gen.  Hum.  10.  And  that  players,  rhymers, 
and  jesters,  instead  of  their  lewd  practices, 
should  be  commanded,  in  recompense  of  their 
entertainment,  to  read  the  holy  Scriptures, 
whereby  the  servants,  apprentices,  slaves, 
and  drudges  of  the  house  may  be  made  equal 
with  Angels.  Com.  in  Matt.  Horn.  49.  Au- 
gustin also  exhorteth  the  people  to  read  the 
Scripture  at  the  table,  and  meats.  De  Temp. 
56.  As  for  boats  and  barges,  which  serve 
for  men's  travel,  seeing  God  commanded  his 
laws  to  be  spoken  of  in  journeys,  and  Christ 
himself  preached  out  of  boats  and  barges, 
there  is  no  cause  why  his  holy  Scriptures 
may  not  be  read  in  them  also.  JMeither  did 
the  ancient  Fathers  account  any  true  Chris- 
tian, or  comi)any  of  Christians,  to  be  a  pro- 
fane person,  or  company,  but  rather  a  com- 
pany of  profane  persons,  by  diligent  reading 
of  the  Scriptures,  to  be  made  a  holy  Church 
of  God.  Chrysostom  in  Matt.  Horn.  49.  And 
although  there  was  not  so  easy  means,  before 
printing  was  invented,  to  disperse  the  copies 
of  the  Bible  into  every  man's  hand,  yet  by  the 
continual  labour  of  the  stationers,  notaries,  or 
book-writers,  which  in  those  times  siappjied 
the  want  of  printers,  there  was  a  sufficient 
number  of  copies  for  every  man  thai  would 
buy  them  :  or  else  Chrysostom  should  in  vain 
have  exhorted  all  the  laymen  of  his  time  to 
buy  them  Bibles,  or  at  least  the  New  Testa- 
ment. "  Hear,  I  pray  you,  all  ye  laymen.  Pro- 
vide you  Bibles,  which  are  the  medicine  of 
the  soul :  if  you  will  nothing  else,  at  least  get 
the  New  Testament,  the  Apostles,  the  Acts, 
the  Gospels,  continual  and  diligent  teachers." 
Epist.  ad  Coloss.  Horn.  9.  It  is  a  frivolous 
pretence  therefore,  of  the  scarcity  of  copies: 
for  whatsoever  will  be  commonly  sold,  and 
well  paid  for,  by  diligence  of  workmen  will 
soon  be  made  plentiful. 

8.  They  were  in  all  men's  hands  that  were 
desirous  to  read  them,  and  were  to  be  bought 
of  common  stationers,  or  booksellers,  as  ap- 
peareth  by  the  saying  of  Chrysostom,  cited 
before :  not  only  in  libraries,  monasteries, 
&c.,  and  some  devout  principal  laymen's 
houses  and  hands.  And  as  devout  laymen 
did  use  them  well  then,  so  do  such  men  use 
them  well  now,  learning  out  of  them  such 
things  as  be  necessary  and  profitable  for  them 
to  know,  and  leaving  higher  rnysteries  and 
hard  places  to  the  discussing  of  the  learned. 
That  the  husbandmen  of  whom  Hieronym 
speaketh,  sang  the  Psalms  in  an  unknown 
tongue,  which  they  could  neither  read  nor 
know  the  sense,  meaning,  or  mysteries  of 
them,  is  boldlv  affirmed,  and  impossible  to  be 
proved.  Such  singing  of  Psalms  with  the 
lips,  not  understood  with  the  heart,  no  godly 
wise  man  would  have  allowed,  much  less 
commended,  as  he  doth,  calling  them  their 
songs  of  love,  the  shepherds'  whistles,  the 
instruments  of  tillage.  And  as  those  holy 
persons  of  both  sexes,  to  whom  Hieronym 


PREFACE. 


It 


^^of»moncleXkl  the  reading  and  ninditation  of 
the  Scripture,  used  them  to  the  glory  of  God, 
and  the  building  up  ot  their  souls  in  faith  and 
godliness.  So  God  be  thanked,  at  these  days, 
many  ihousands  of  faithful  Christians,  with 
like  zeal,  reverence,  humility,  and  all  other 
virtues  requisite,  do  read  the  holy  Scriptures 
in  their  mother  tongue,  and  by  daily  reading, 
do  greatly  profit  in  piety  and  charity,  as  well 
virgins  as  married  folk,  parents  and  children, 
princes  and  subjects,  pastors  and  people. 

9  There  were  in  those  times  some  arrogant 
and  presumptuous  abusers  of  the  holy  Scrip- 
tures, and  will  be  in  all  times,  as  of  all  other 
good  gifts  of  God  :  whose  misbehaviour,  as  it 
was  sharply  and  justly  reprehended  by  the 
godly  Fathers,  so  was  it  not  thought  any 
cause  to  restrain  the  multitude  from  the 
lawful  and  necessary  use  of  God's  books,  as 
it  is  now  pretended  by  the  Papists.  For  that 
as  some  swelled  in  jiride,  and  vanished  in 
curiosity,  so  many  profited  in  humility,  and  all 
other  virtues  necessary  unto  true  Christianity. 
And  even  so  the  case  standeth  at  this  time  : 
some,  unlearned  and  ungodly,  pervert  the 
Scriptures  to  their  own  condemnation,  yet 
many  use  them  wholesomely,  to  their  comfort 
and  edification. 

10.  Every  word  of  this  section  being  granted 
to  be  as  true  as  the  Gospel,  it  cannot  be  in- 
ferred that  therefore  it  is  not  convenient, 
that  the  holy  Scriptures  should  be  in  the  mo- 
ther tongue,  that  they  may  be  read  of  all  sorts 
of  Christians,  without  exception  of  any.  For 
the  holy  Scriptures  teach  that  moderation 
which  Nazianzen  requireth,  that  measure  and 
discretion  which  Augustin  commendeth,  and 
reprehend  that  arrogance  reproved  by  Gre- 
gory, and  the  rashness  and  intemperance  de- 
tested by  Augustin.  So  that  by  diligent 
reading  of  thelioly  Scriptures,  the  Christian 
may  learn  to  embrace  the  virtues,  and  to 
abhor  the  vices. 

11.  Although  there  be  many  things  in  the 
Scriprurfes  unmeet  for  all  men's  capacities, 
because  of  the  difficulty  of  them,  yet  is  there 
nothing  unmeet  to  be  read  of  any  man,  neither 
are  there  any  mysteries  of  holy  writ  unmeet 
for  Christian  men  to  know  and  understand, 
as  you  seem  to  iYiSinuate.  The  eunuch  did 
read  the  prophecy  of  Esay,  which  he  did  not 
understand,  yet  was  he  not  in  danger  to  take 
any  hurt  by  it ;  and  God  sending  him  an  inter- 
preter, showed,  as  Chrysostom  saith,  "  That 
it  is  impossible,  that  he  which  with  great 
study  and  fervent  desire  is  occupied  in  the 
holy  Scriptures,  should  always  be  neglected, 
but  although  the  instruction  of  man  be  want- 
ing unto  us,  the  Lord  himself  entering  into 
our  hearts  from  above,  doth  lighten  our  mind, 
spreadeth  his  beams  into  our  reason,  openeth 
things  hidden,  and  becometh  teacher  of  those 
things  which  we  know  not,  &c.  Ge7i.  Horn. 
35.  and  Luc.  cap.  16.  After  most  vehement 
e.xhortation  unfo  the  people,  to  read  the 
Scriptures,  which  if  they  neglect,  he  saith,  it 
is  not  possible  for  them  to  attain  to  salva- 
tion, ho  addeth,  "  Yea,  specially,  although 
thou  dost  not  understand  such  things  as  are 

3 


hidden  in  them,  yet  of  the  very  reading  much 
holiness  growelh."  Therefore  Gregory  Na- 
zianzen wisheth  not  to  have  the  Jews'  tradi- 
tion, for  not  reading  of  the  Scriptures  or  any 
part  thereof ;  but  a  like  order,  to  restrain 
young  men  from  being  too  bold  in  exposition, 
and  contentious  in  disputing  of  the  mysteries 
of  the  holy  Scriptures.  Nevertheless  David, 
wiser  than  all  the  authors  of  that  tradition, 
asking  whereby  a  young  man  shall  cleanse 
his  ways,  answereth,  by  study,  meditation, 
and  keeping  of  the  law  of  God.  Psal.  119. 
Neither  doth  Hieronym  commend  the  tradi- 
tion of  the  Jews,  which  permitteth  not  the 
beginning  of  Genesis,  the  Canticles  of  Solo- 
mon, and  the  beginning  and  end  of  the  Pro- 
phet Ezechiel,  to  be  read  of  young  men,  being 
under  thirty  years  of  age,  but  only  saith,  that 
the  difficulty  of  the  prophecy  of  Ezechiel  is 
proved  by  that  tradition. 

12.  No  true  Christian  will  be  loth  to  be  or- 
dered by  the  pastors,  doctors,  prophets,  ex- 
pounders, teachers,  and  the  preachers  of  the 
Church,  which  Christ  hath  given  unto  us,  that 
we  should  take  the  law  and  instruction  of  faith 
at  their  mouths.  And  although  faith  come 
not  principally  by  only  reading  of  the  Scrip- 
tures, but  by  hearing  of  the  preachers  law- 
fully sent,  yet  you  must  give  them  leave,  to 
search  the  Scriptures  daily,  as  the  Rerceans 
did,  to  see  whether  those  things  which  their 
pastors,  preachers  and  teachers  do  deliver, 
be  even  so.  ActsYl.W.  Seeing  also  you 
confess,  that  reading  in  order  and  humility, 
doth  much  confirm  and  advance  our  faith. 
That  the  book  of  Scripture,  is  called  of  Am- 
brose Liber  Sacerdotalis,  you  must  give  us  a 
better  quotation  than  Lib.  2.  ad  Grat.  not  so 
much  for  the  term,  but  for  that  you  infer 
thereof,  that  we  must  take  and  use  it  at  the 
hands  and  disposition  of  priests.  Ambrose 
wrote  five  books  de  fide,  ad  Gralianurn,  and 
three  de  spititu  sanclo.  Your  note  book  de- 
ceived you- 

13.  That  the  Scriptures  were  made  for  all 
Christian  men's  instruction,  when  you  have 
wrangled  as  much  as  can,  you  are  driven 
in  the  end  to  confess.  That  Popish  priests, 
not  only  of  envy,  but  also  of  devilish  policy, 
lest  their  false  doctrine  and  wicked  life 
might  be  removed,  have  kept  that  holy  book 
from  the  people,  though  you  will  not  acknow- 
ledge ;  yet  the  children  of  God,  whose  eves 
he  hath  opened,  do  plainly  see  and  perceive. 
Your  comparison  unto  the  devil's  suggestion, 
will  then  seem  to  be  like,  when  you  can  show 
God's  prohibition  from  reading  the  Scrip- 
ture, as  our  parents  could,  for  eating  of  the 
tree  of  knowledge.  But  when  Christ  saith 
expressly  to  all  Christians,  search  the  Scrip, 
tures,  your  cavilling  is  like  the  serpent's  sug- 
gestion, which  contrary  to  the  express  word 
of  God,  said,  you  shall  not  die,  but  God 
knoweth,  &c.  So  you  would  bear  men  in 
hand,  that  albeit  God  command  them  to 
search  the  Scriptures,  yet  there  is  great 
danger  in  reading  of  them,  and  therefore  they 
were  better  not  to  read  them.  Yea,  your  pre- 
decessors h:ivc  condemned  for  heretics,  such 


18 


PREFACE. 


as  did  read  them,  thougii  now  you  go  about  to 
excuse  the  matter,  and  say  that  you  meant 
nothing,  but  that  the  people  should  beware  ot 
blind  presumpiion,  and  learn  to  be  wise  unto 
sobriety :  as  thougli  these  lessons  are  not 
better  learned  by  reading  theni  in  the  book 
of  God,  than  by  your  restraining  them  from 
reading  them  at  all,  or  not  but  at  your  plea- 
sure. But  let  us  consider,  why  the  Popish 
Church  permitteth  not  every  one  at  their 
pleasure,  to  read  the  Scripture.  She  knoweth, 
.paith  you,  the  "  Scriptures  be  ordained  for 
every  state,  as  meat,  elements,  fire,  water, 
candle,  knives,  sword  and  the  like."  We 
know  by  the  Scriptures  the  word  of  God  to 
be  ordained,  as  meat  and  other  things  most 
necessary  and  comfortable,  but  not  as  fire, 
water,  candles,  knives,  swords,  and  like  mat- 
ters of  danger,  whereof  men  should  be  rather 
afraid  to  meddle  with  them,  except  it  were 
for  necessity.  And  yet  there  is  as  great  ne- 
cessity of  the  holy  Scriptures,  as  of  any  thing 
you  have  named,  and  in  them,  as  Chrysostom 
saith,  Ge7i.  Horn.  9,  we  may  not  suspect  any 
danger  to  be,  as  in  fire,  water,  candles,  knives, 
swords  and  such  like.  All  the  danger  is  in 
the  affection  of  him  that  abuscth  them  to  his 
own  condemnation ;  whereas,  fire,  water, 
sword,  knives,  cannot  always  be  so  governed 
by  the  wisest,  but  that  they  prove  hurtful 
sometimes  to  the  occupiers  of  them. 

Whereas,  you  say,  the  Popish  Church  for- 
biddeth  not  the  readmg  of  the  holy  Scrip- 
tures in  any  language,  it  is  false.  For  what- 
soever she  doth  now,  certain  it  is  that  iier 
ministers  have  forbidden  it  in  times  past,  and 
imm.ediately  before,  you  show  reasons,  why 
she  doth  not  permit  every  one  to  read  the 
Scriptures,  so  soon  you  have  forgot  yoiirself. 
Except  perhaps  you  will  say,  she  forbiddeth 
not  such  as  understand  them  in  Latin,  to  read 
them  also  in  Engli.sh,  which  is  a  poor  permis- 
sion: but  if  she  envieth  no  mans  commodity, 
why  doth  she  not  permit  all  men,  to  take  that 
commodity  wliich  they  may  receive  by  reading 
of  them  ?  You  answer,  "  She  giveth  order 
how  to  do  it  to  edification,  and  not  to  destruc- 
tion." It  were  well  if  she  did  so,  for  that  care 
were  seemly  for  the  spouse  of  Christ.  But 
as  yon  affirm  before  in  the  sixth  section,  she 
hath  taken  order,  "  That  the  holy  .Scripture 
though  truly  translated  into  vulvar  "tongues, 
yet  may  not  be  indiflerently  read  of  all  men, 
nor  of  any  other  than  such  as  have  express 
license  thereunto,  of  their  lawful  ordinaries, 
with  good  testimony  from  their  curates  or 
confessors,  that  thevbe  humble,  discreet,  and 
devout  persons,  and  like  to  take  much  good 
and  no  harm  thereby."  By  which  order  it 
appcareth,  that  they  which  have  most  need  to 
read  the  Scriptures,  are  utterly  debarred  : 
many  other  by  the  difficulty  of  obtaining  li- 
cense discouraged,  and  especially,  none  but 
rank  and  obstinate  Papi.sts,  may  be  allowed, 
for  those  only  of  the  Popish  curaies,  confes- 
sors and  ordmnries,  shall  be  counted  humble, 
discreet,  and  devout  persons.  Let  all  godly 
wise  men  judge,  therefore,  whether  the 
Popish  Church,  although  you  profess  that  she 


envieth  no  man's  commodity,  yet  by  this 
order,  hindereth  not  as  much  as  in  her  lieth 
the  profit  of  all  men.  But  you  answer,  that 
carnal  men  and  heretics,  be  hogs  and  dogs, 
to  whom  pearls  and  holy  things,  such  as  the 
Scriptures  be,  are  not  to  be  cast ;  which  if  it 
were  a  right  interpretation  of  our  Saviour's 
commandment,  it  were  not  lawful  to  attempt 
the  conversion  of  heretics,  by  preaching  the 
truth,  nor  to  procure  the  repentance  of  carnal 
men,  by  exhorting  them  to  the  love  of  hea- 
venly things.  But  as  by  preaching  and  ex- 
hortation, so  by  diligent  reading  and  medita- 
tion of  the  holy  Scriptures,  many  heretics  are 
made  catholics,  many  carnal  men  are  made 
spiritual.  Therefore  not  all  that  be  carnally 
minded  or  infected  with  error,  but  only  des- 
perate, profane  and  malicious  contemners 
of  the  truth,  are  those  hogs  and  dogs,  to 
whom  the  precious  holy  mysteries  of  the 
Gospel  are  not  to  be  any  more  ofTered,  when 
they  have  plainly  declared  themselves  to  be 
such.  Chrysostom,  whom  you  cite,  speaketh 
expressly  of  such,  and  not  of  all  carnal  men. 
For  in  the  next  section,  you  describe  the 
people  of  Constantinople,  whom  he  exhorted 
to  the  reading  of  the  Scriptures,  to  be  very 
carnal  men,  and  so  they  were  indeed,  yet  he 
judgeth  the  reading  of  the  Scripture,  most 
necessary  for  them.  And  Horn.  ex.  Luc.  cap. 
16,  after  a  most  vehement  exhortation  to  read 
the  Scriptures,  he  addeth,  "  The  reading  of 
the  Scripture,  is  a  great  defence  against  sin, 
the  ignorance  of  the  Scriptures  is  a  great 
downfall  and  a  deep  dungeon,  it  is  a  great 
loss  of  salvation,  to  know  nothing  of  God's 
laws,  this  thing  hath  both  brecf  heresies, 
and  brought  in  corrupt  life,  this  hath  turned 
all  things  out  of  order  upside  down."  But 
even  that  ignorance,  which  he  so  detesteth, 
is  of  you  Papists,  counted  good  Catholic  de- 
votion, or  the  mother  thereof.  And  what 
other  was  the  state  of  the  most,  in  the  blind 
days  of  Popery,  but  even  a  ^ross  ignorance 
of  all  the  lioly  Scripiures  ?  Where  the  people 
might  not  know  what  they  believed,  what 
they  prayed,  what  God  commanded,  or  any 
thing  pertaining  to  Christian  religion,  but 
either  of  dumb  images,  or  of  dumb  priests, 
except  once  in  seven  years,  perhaps,  of  some 
prating  friar  or  other  "Popish  preacher,  which 
rather  turned  them  from  Christ,  than  showed 
the  right  way  to  God  by  him. 

You  add  further,  that  you  would  have  he- 
retics quite  discharged,  from  all  occupying 
and  possession  of  the  holy  Testament.  It 
must  first  be  proved  who  be  heretics,  and 
which  be  the  true  Church  that  hath  right  and 
interest  in  the  Scriptures:  for  neither  your 
challeriging  of  the  name  of  the  Church,  will 
be  sufficient  to  prove  you  ,«o  indeed,  nor  the 
terming  of  any  other  to  be  heretics,  except 
you  be  able  out  of  the  word  of  God,  to  con- 
vince them  to  be  such. 

Finally,  for  the.right  use  of  the  holy  Scrip- 
tures, the  pastors  of  the  true  Church  of 
Christ,  do  diligently  instruct  their  sheep,  out 
of  the  holy  Scriptures,  with  what  modera- 
tion, humility  reverence,  desire  to  profit  by 


PREFACE. 


them,  and  invocation  of  God's  spirit,  they 
ought  to  read  them,  how  carefully  they  must 
avoid  all  presumption,  curiosity,  rashness, 
profaneness,  and  such  like  vices,  whicii 
may  not  only  hinder  their  profit  in  iho  Scrip- 
tures, but  also  cause  all  their  travel  in  them 
to  turn  to  their  utter  destruction.  These 
things  the  true  pastors  and  governors  of  the 
Church  can  teach,  without  arrogating  unto 
themselves  any  presumptuous  authority,  to 
restrain  or  permit  according  to  their  judg- 
ment, that  which  our  Saviour  Christ  hath  left 
generally  to  all  the  members  of  his  mystical 
body,  wliich  is  his  holy  Church,  and  to  every 
one  of  them. 

14.  Chrysostom  not  in  respect  of  such  va- 
riety of  circumstances,  as  you  speak  of,  but 
absolutely,  and  most  vehemently,  commend- 
eth,  not  only  the  lawfulness,  but  also  the 
necessity  oi  reading  the  holy  Scriptures  by 
the  laymen,  as  appeareth  in  many  places  out 
of  his  homilies,  and  many  other,  which  are 
omitted,  seeing  the  matter  by  you  is  partly 
confessed.  Yet  one  or  two,  shall  not  be 
amiss.  First,  he  doth  not  only  exhort  the  peo- 1 
pie  of  Constantinople,  which  were  so  worldly- 1 
minded,  as  you  write,  but  also  the  people  ofj 
Antioch,  whom  he  greatly  commended  for 
their  virtue  and  godliness,  he  calleth  upon  i 
very  earnestly  to  be  diligent  in  reading  of 
the  holy  Scriptures  ;  ad  Pop.  Antioch.  Horn. 
22,  42,  <yc.  Again,  for  the  necessity  of  study- 
ing the  Scriptures,  he  saitli,  "They  that  will 
attain  to  salvation,  let  them  exercise  them- 
selves in  the  Scriptures."  Epist.  ad.  1  Cor. 
Horn.  6.  Where  you  think  it  requisite  in 
these  times,  for  a  popish  Catholic  to  be  skU- 
ful  in  the  Scriptures,  I  would  many  of  them 
were  of  your  mind,  for  then  I  would  cot  doubt 
but  some  of  them,  by  God's  grace,  would  be- 
come Christian  Cathohcs. 

15.  AH  that  Chrysostom  saith,  to  this  pur- 
pose, is  wiped  away  with  this  reproachful 
gloss,  that  he  spake,  "  Not  as  a  teacher  in 
school,  making  exact  and  general  rules  to  be 
observed  in  all  places  and  times,  but  as  a 
pulpit  man  agreeable  to  that  audience  and  his 
people's  default."  Belike,  pulpit  men,  with 
you,  do  more  regard  their  creed  before  a  few 
captious  scholars  in  their  school,  than  they 
do  reverence  the  presence  of  Christ,  be- 
fore whom  they  should  prepare  to  speak, 
when  they  preach  in  the  Church  of  God.  And 
therefore,  albeit  in  fimires,  and  phrases,  and 
manner  of  handling,  there  is  some  difference, 
between  a  preacher  before  the  people,  and  a 
reader  before  the  learned,  yet  no  learned 
godly  man,  such  as  Chrysostom,  will  so  advi- 
sedly, so  vehemently,  so  oftentimes  as  he 
did,  utter  any  thing  in  the  pulpit,  before 
the  ignorant,  the  truth  whereof  he  is  not 
able  to  justify  in  the  schools  before  the 
best  learned.  Beside  that  your  restriction 
of  his  rules  unto  his  audience,  and  peo- 
ple's default  of  Constantinople,  is  before 
proved  to  be  both  frivolous  and  false,  seeing 
he  commendeth  the  study  and  reading  of  the 
holy  Scriptures,  no  less  generally  to  the 
people  of  Antioch,   which  were  not  a  little 


more  spiritually  affected,  than  they  of  Con- 
stantinople. And  to  that  you  say,  "  He  maketh 
il  not  a  thing  absolutely  needful,  tor  every 
poor  artificer  to  read  or  study  Scripture,  as 
some  perversely  gather  of  his  words  ;"  let  his 
own  words  testily  for  him.  Epi^t  ad.  Col. 
Horn.  9.  "  Hear  all  ye  that  be  secular  or  lay- 
men, and  have  the  government  of  wives  and 
children,  how  the  apostle  commandeth  you 
specially,  to  read  the  Scriptures,  and  that  not 
simply,  nor  as  it  were  by  occasion,  but  with 
great  diligence."  Doth  not  oinnes  mundani, 
all  secular  men,  include  as  well  every  poor 
artificer,  as  every  merchant,  or  gentleman  ? 
Or  is  it  not  a  thing  absolutely  needful,  which 
the  Holy  Ghost  commandeth  all  men  to  do? 
I  might  add  hereunto,  that  he  saith  in  another 
place,  Luke  2.  16,  "  It  cannot  possibly  be,  that 
any  man  can  attain  to  salvation,  except  he  be 
continually  conversant  in  spiritual  reading." 
But  here  you  would  quarrel,  that  he  maketh 
no  exact  rule,  because  many  men  attain  to 
salvation,  which  cannot  read  at  all-  Yet  his 
meaning  is  plain,  and  his  words  agreeable, 
that  none  can  be  saved,  but  by  that  knowledge 
which  is  gotten  by  continual  reading  of  the 
Scriptures,  whether  a  man  read  them  him- 
self, or  hear  others.  That  he  favoureth  not 
presumptious,  curious  and  contentious  jang- 
ling, and  searching  of  God's  secrets,  it  is 
true,  no  more  do  we,  and  much  less  the  pride 
and  madness  of  them,  that  will  be  teachers, 
controllers  and  judges  of  doctors,  church. 
Scriptures  and  all. 

Ceesarius  Arelatensis,  Horn.  13,  exhorting 
the  ignorant  people  to  repeat  among  them- 
selves what  they  have  learned  in  the  sermon, 
saith,  "Qui  novit  literas,  Scripturam  Divi- 
nam  student  legere  :  qui  vero  non  novit, 
quaerat  sibi  et  roget  qui  ill  debeat  praecepta 
relegere,  ut  quod  legerit,  possit  Deo  adju- 
rante  complere. 

Neither  are  you  ever  able  to  prove,  that 
every  artificer  among  us,  readeth  the  deepest 
and  hardest  questions  of  holy  Scripture,  ra- 
ther than  the  moral  part,  albeit  that  seeing 
whatsoever  is  written,  is  written  for  our 
learning,  that  through  patience  and  comfort 
of  the  holy  Scriptures,  we  might  have  hope  : 
no  simple  artificer  among  us,  is  forbidden 
reverently  to  read  any  question  of  the  Jcrip- 
tures,  which  is  either  necessary,  or  profitable 
for  him  to  know.  If  there  were  not  in  the 
Aposdes'  time,  vain  minded  men  that  lan- 
guished about  questions,  and  perverted  the 
Scriptures  to  their  own  destruction,  it  is  no 
marvel  though  there  be  some  such  in  these 
days.  But  as  the  Apostles  never  restrained 
or  forbade  the  reading  of  the  holy  Scrip- 
tures, for  the  misbehaviour  of  such  as  abused 
the  same,  no  more  do  we.  And  surely  this 
arsument  of  yours,  although  it  came  from 
Rheims,  taken  of  men's  abuse,  will  carry 
less  weight  in  the  schools,  against  the  general 
liberty  for  all  men  to  read  the  Scriptures,  than 
the  authority  of  Chrysostom*  though  he  in 
your  judgment  were  but  a  pulpit  man,  for  the 
contrary 
Where  you  accou:it  only  fuiili,  and   fiduce 


.20 


PREFACE. 


to  be.  new  phrases  and  figures,  the  one  faith 
.only,  may  be  showed  by  twenty  authorities, 
to  nave  been  used,  more  than  twelve  hundred 
years  ago,  by  writers  ol'  the  Church,  both 
^Greeks  and  Latins:  the  other,  fiduce,  is  a 
new  phrase  of  your  own  framing  •  as  for  the 
Latin  word  fiducia,  and  that  which  it  signifi- 
eth,  trust  and  confidence,  1  doubt  not,  but  they 
which  are  meanly  read  in  the  Scriptures 
do  kiiow  them  to  be  both  ancient  and  usual. 
16.  There  hath  been  ever  some  schismati- 
cal  heads,  which  have  fantasied,  that  they 
could  interpret  the  Scriptures  by  their  own 
wits,  without  other  ordinary  means  of  learn- 
ing, or  the  grace  of  God's  Holy  Spirit :  against 
whom  this  same  may  be  applied  which  you 
write.  But  that  every  artificer  among  us, 
that  readeth  the  holy  Scriptures,  is  thus  pre- 
isumptuously  afli'ected,  it  is  a  most  impudent 
slander.  For  many  thousands,  with  due  rev- 
erence of  the  word  of  God  and  true  humility 
of  heart,  do  read  to  their  infinite  commodity, 
comfort,  and  increase  of  godliness.  Where 
you  say,  they  delight  in  none  more,  than  in 
the  Epistle  to  the  Jtomans;  I  marvel  why  you 
should  mislike  them  that  do  so,  seeing  that 
the  true  faith  of  the  church  at  Rome,  whereof 
you  would  seem  to  be  so  great  maintainers, 
in  no  part  of  Scripture,  is  more  plainly  set 
forth,  than  in  that  Epistle,  which  the  Doctor 
and  Apostle  of  the  Gentiles,  did  write  unto 
the  Romans  to  be  read,  heard  and  understood, 
of  every  simple  artificer  among  them,  as 
well  as  of  the  rich  and  learned,  even  all  that 
were  in  Rome,  beloved  of  God  and  called  to 
be  Saints. 

As  for  the  Cantica  Canticorum,  I  think  all 
the  brazen  faces,  that  conspired  to  write  this 
preface,  cannot  name  three  simple  artificers 
in  England,  that  delight  more  in  that  book, ' 
than  any  other  of  the  Scriptures.  Neitlirr  i.s 
there  any  treatise  of  the  holy  Scripture,  which 
is  generally  less  studied,  either  of  the  learned, 
or  unlearned.  But  because  it  is  a  continual 
allegory,  the  difficulties  thereof  served  well, 
to  make  a  show  of  your  slander,  betbre  them 
whom  you  have  enchanted  to  believe  every 
lie,  that  your  impudent  mouth  is  not  ashamed 
to  pronounce.  'I'he  Apocalypse  also,  though 
it  be  hard  to  understand,  and  be  full  of  mys- 
teries, yet  may  it  be  read  as  other  (larts  of 
holy  Scriptures,  and  there  are  mnnv  things  in 
it,  that  are  plain  and  easy  to  be  understood  of 
every  artificer.  But  perhaps  you  are  more 
unwilling,  they  should  read  the  Apocalypse, 
because  it  doth  describe  the  whore  of  Baby- 
lon, the  ciiy  of  Rome,  so  plainly,  and  the  Epis- 
tle to  tlie  Romans  likcth  you  not,  because  it  is 
ao  plain  for  justification  by  fiiitli  without 
works.  The  rest  that  you  say,  of  the  diffi- 
culty of  some  part  of  the  Scriptures,  the  sim- 
ple and  godly  artificers  amon^  us,  do  acknow- 
ledge and  either  seek  the  interpretation  of 
them  at  the  mouth  of  their  learned  pastor,  or 
else  arc  content  to  be  ignorant  in  the  exposi- 
tion of  them,  knowing  as  they  are  taught  by 
Aui^ustin,  that  in  those  places  which  are 
plainly  set  down  in  the  Scripture,  are  found 
[all  those  things  which  concern  faith  and  good 


living.  De.  doct.f  Christ,  lib.  ■  2-  capt  9.  which 
is  as  much  as  is  necessary,  for  every  Chria- 
tian  man  to  learn  for  his  salvation. 

The  example  of  Basil  and  Gregory,  in  stu- 
dying the  Scriptures  thirteen  years,  before 
they  expoianded  them,  pertaineth  not  to  every 
simple  artificer,  but  to  the  pastors  and  teach- 
ers of  the  church.  And  God  be  thanked,  our 
church  hath  many  godly  learned  teachers, 
that  have  studied  more  than  fourteen  years 
before  they  have  openly  expounded  the  Scrip- 
tures, and  Vvhich.  follow  the  understanding  of 
them,  not  out  of  their  own  presumption,  but  out 
of  tfie  writings  and  authority  of  the  ancients  ur 
elders;  which  are  the  words  of  Ruffmus, 
whorn  you  quote,  who  speaketh  not  one  wonl 
of  uniform  consent  or  Apostolic  tradition.  If 
you  allege,  that  all  our  preachers,  are  not  of 
so  many  years'  study,  1  answer,  their  example 
maketh  no  law,  especially  where  the  necessity 
of  the  Church  requireth  men  of  less  time, 
yet  sufficient  to  teach  the  truth.  Neither 
are  the  most  of  your  Seminary  Priests, 
whom  you  send  over  to  disturb  the  govern- 
ment, as  well  as  the  peace  of  our  Church,  of 
thirteen  years  study  in  the  Scripture,  seeing 
we  know  some  of  them,  but  the  other  day, 
runagate  unlearned  boys  from  our  Univer- 
sities ;  but  being  come  to  you,  they  are 
suddenly  become  great  clerks,  mid  profound 
teachers  ;  whoreish  impudence  serving  them 
instead  of  all  learning. 

17.  God's  name  be  praised,  a  great  num- 
ber of  our  ministers,  have  had  as  good  cogi- 
tation and  care  as  is  meet  for  that  calling, 
and  thereby  have  brought  our  country  into 
that  flourishing  state  in  religion,  that  virtue 
and  good  life  in  them  that  diligently  read  the 
holy  Scriptures  translated  into  the  mother 
tongue,  never  more  shined  in  any  age,  than 
it  hath  done  since  the  light  of  the  gospel  hath 
driven  away  the  clouds  of  Popish  ignorance, 
as  all  that  be  indifferent,  and  know  the  expe- 
rience of  both  times,  cannot  but  confess. 
Think  you,  the  manners  oi  the  most  perfect 
in  the  Popish  times,  are  so  forgotten,  that 
you  may  with  honesty,  abide  the  comparison, 
with  the  common  sort  of  Christians  in  this 
time?  But  your  drift  is  to  deceive  young  heads, 
of  whom  through  your  traitorous  conspira- 
cies you  have  sent  a  great  number  to  London 
Bridge,  tliat  nxivcr  knew  the  former  days  and 
manners,  and  see  indeed  much  wickedness 
in  this  time,  yet  punished  where  it  is  detest- 
ed, in  all  sorts  of  men,  and  not  openly  per- 
mitted, as  Stews  be  in  Popery. 

18.  We  yield  humble  thanks  unto  God, 
that  although  the  fruits  of  the  gospel,  be  not 
so  plentiful,  as  it  were  meet  after  so  long 
teaching  :  yet  the  word  of  God  hath  not  been 
preached  and  read  in  vain,  but  that  great  and 
notable  effects  thereof  do  appear,  in  the  life 
and  conversation  of  the  faithful.  And  that 
all  sorts  and  degrees  of  men,  women,  and 
cliildren,  which  be  ddigent  in  readine,  and 
liearing  the  word  of  God,  be  reformed  in  all 
virtue  and  godly  behaviour.  And  that  there 
is  more  religion,  fear  of  God,  faith,  and  con- 
scieficc,  in  all  such  persons,  than  was  in  any 


PREFACE. 


21 


superstitious  hypocrite,  that  lived  in  the  dark 
days  of  Papistry.  Neither  do  women  teach 
their  husbands,  children  their  parents,  young 
men  the  old,  sohohirs  their  master,  and  sheep 
their  shepherd,  except  perhaps,  where  there  is 
greater  iinowledgc  in  the  woman  than  in  the 
man,  in  the  cliild  than  in  the  parent,  in  the 
young  than  in  the  old,  in  the  scholar  than  m 
the  master,  in  the  people  than  in  him  that  oc- 
cupieth  the  place  ot  the  pastor  ;  in  which  case, 
it  is  not  against  God's  ordinance,  that  the  in- 
terior should  instruct  the  superior.  David 
saith,  that  he  had  more  understanding  than 
his  elders,  because  he  studied  the  law  ot  God, 
that  he  became  wiser  than  all  his  teachers, 
because  his  meditation  was  in  the  Lord's  tes- 
timonies. But  where  the  husbands,  parents, 
old  men,  masters,  and  pastors,  as  they  ought 
to  be,  are  better  learned  in  the  holy  scriptures 
than  their  inferiors,  there  is  no  such  disorder 
among  us,  as  you  speak  of.  Neither  are 
the  sentences  of  God's  holy  word,  by  any  of 
us,  abused  into  mirth,  and  mockery,  and  such 
other  wickedness,  but  either  by  rapists,  or 
profane  unreligious  persons,  which  have 
brought  that  horrible  profanation  of  the  Scrip- 
tures, from  the  common  practice  in  Popery. 
Neither  make  we  or  allow  we  any  such 
rhymes,  tunes,  or  translations,  as  may  give 
just  occasion  to  increase  such  impiety. 

19.  These  Papists,  are  able  to  follow  no 
argument  against  us,  with  any  appearance  of 
truth,  but  that  which  is  grounded  on  petition 
or  begging  of  principles.  For  who  will  grant 
thern,  the  fall  of  good  life  and  profaning  the 
divine  mysteries,  in  and  by  them,  which  use 
to  read  the  holy  Scriptures  among  us,  as 
they  are  taught  by  us  to  read  them  !  yet  they 
say,  every  bodi/  seeth.  And  as  for  that  which 
they  call  the  sreat  corruption  and  decay  of 
faith,  indeed,  is  the  true  instruction,  confirma- 
tioti,  and  increase  of  faith.  That  heretics 
which  seek  nothing  in  the  Scriptures,  but  the 
confirmation  of  their  error,  must  needs  abuse 
them  to  their  damnation,  is  confessed  on  our 
part.  But  both  heretics  and  evil  men,  seek- 
mg  to  know  the  will  of  God  in  the  Scripture.?, 
by  the  promise  of  Christ,  are  assured  to  find  it. 
And  the  sense  of  the  Church  and  of  the  Doc- 
tors, if  it  be  the  true  sense  of  the  Scriptures, 
is  taken  out  of  the  Scriptures  themselves. 
Therefore  even  in  the  Scriptures  with  the  as- 
sistance of  God's  Spirit,  may  bp  found  that 
true  sense  of  the  holy  Church,  and  the  Doctors 
thereof.  But  tliatthe  ignorant  and  unlearned, 
which  know  and  follow  nothing  but  their  pri- 
vate fantasy,  may  easily  be  seduced,  and  that 
heretics,  wolves,  and  (he  devils  themselves, 
pretend  the  holy  Scriptures,  it  needed  not  so 
many  authorities  to  prove,  because  it  is  ac- 
knowledged of  all  men  that  have  but  mean 
knowledge.  Yet  it  followeth  not  which  you 
conclude,  that  the  vulgar  or  common  people,  in 
these  days  of  general  disputes,  cannot  but 
be  in  extreme  danger  of  error,  by  reading 
the  Scriptures  truly  translated,  but  rather  by 
reading  of  them,  may  be  preserved  from  dan- 

fers  ot  error,  if  in  humbleness  of  heart,  and 
csire  to  know  the  truth,  they  seek,  knock  and 


pray  to  him  which  hath  promised  tliat  they 
shall  find  enter,  and  receive. 

20.  You  slander  the  Protestants,  in  saying 
they  walk  in  deceitfulness,  and  abuse  men  by 
false  translations,  corru.jting,  adding,  detract- 
ing, &LC.  the  particulars  whereof,  as  they  oc- 
cur in  these  annotations,  shall  receive  their 
answer  to  your  shame.  And  as  tor  that  book 
wherein  they  are  set  forth  more  at  large,  by 
which  you  mean,  Martin's  Discovery,  the 
author  did  well  to  term  it  a  handmaid  to  thia 
great  gentlewoman,  the  gloss  of  your  annota- 
tions, specially  in  respect  ol  her  modesty,  that 
being  once  rebuked  of  her  sauciness,  she 
holdeth  her  peace,  and  doth  not  reply.  So 
that  these  five  or  six  years  having  none 
amon"  you,  that  dare  set  pen  to  paper,  to 
defend  her  after  the  death  of  her  father,  she 
hath  kept  silence  to  the  shame  of  all  Papists. 
Therefore  for  a  large  and  particular  confuta- 
tion of  all  those  slanders,  I  refer  the  reader 
to  a  book  set  forth  in  confutation  of  that  disco- 
very, called  "  A  defence  of  the  sincere  and 
true  translation  of  the  holy  Scriptures  into 
the  English  tongue,  &,c."  And  that  which 
you  write  specially  against  Beza,  is  confuted 
in  the  answer  to  Martin's  Preface,  Section 
18,  19,20,21,22. 

The  last  quarrel  against  our  translation,  is, 
for  adding  whole  sentences  to  the  Psalms  in 
metre,  and  even  to  the  Creed  in  rhyme.  By 
as  good  reason  you  might  have  brought  out 
all  books  that  we  write  in  English,  to  prove 
that  our  translations  of  the  Bible  are  faulty. 
For  all  reasonable  men  know,  that  the  turn- 
ing of  the  Psalms  into  metre,  is  no  transla- 
tion, neither  is  the  Creed  any  part  of  the 
text  of  the  holy  Scripture,  although  good  re- 
gard should  be  had  as  well  in  the  one,  as  in 
the  other,  that  nothing  be  added  to  the  sense. 
Where  you  say  the  poor  deceived  people 
say  and  sing  those  metres,  as  though  they 
were  God's  own  word,  you  measure  their 
understanding  by  the  blindness  of  your  igno- 
rant Papists.  But  assure  yourself,  our  peo- 
ple are  not  so  ignorant,  but  they  can  distin- 
guish the  very  lextof  the  Scripture  translated 
ii.to  English,  from  the  paraphrase  of  the 
Psalms  brought  into  metre,  knowing  that 
this  latter  must  be  consonant  in  sense  unto 
the  former,  or  else  it  is  not  the  divine  Scrip- 
ture, no  not  although  it  be  agreeable  unto  it. 
That  our  translation  maketh  of  God's  word 
the  Devil's  word,  it  is  a  railing  sentence 
grounded  upon  no  truth,  nor  argument  sound- 
ing like  truth. 

21.  All  these  quarrels  and  false  accusations, 
are  answered  sufficiently  in  the  book  before 
remembered,  and  as  they  are  touched  in  these 
annotations  they  shall  here  also  be  confuted. 
That  Calvin,  the  Church  of  Zurich,  and 
other,  coinplainofthe  translation  of  Castalio, 
showcth  indeed,  that  we  approve  none,  but 
that  is  sincere  and  true,  although  without 
proof  yen  accuse  ours  to  be  as  bad  or  worse. 
If  Luther  misliked  the  Tigurine  translation, 
it  is  not  sufficient  to  discredit  it,  seeing  truth, 
and  not  the  opinion  or  authority  of  men,  is  to 
be  followed  in  such  matters. 


82 


PREFACI<. 


Tlio  glosses,  prayers,  and  confessions, 
though  Uiey  be  printed,  and  bound  in  the 
same  volume  witii  the  Bible,  yet  they  be  not 
privileged  and  authorized  to  be  so  joined 
with  the  Bible,  as  part  of  it,  or  yet  so  wholly 
corisonant  unto  it,  but  that  they  are  to  be  ex- 
amined according  to  the  text  of  the  Scrip- 
ture, and  not  otherwise  to  be  received,  than 
so  far  forth  as  they  are  agreeable  thereunto. 
Unless  perhaps  you  thuik,  that  we  usurp 
such  lordship  over  men's  faith,  as  you  do 
practise,  which  require  all  these  your  slan- 
ders, contained  in  your  preface,  and  all  other 
errors  comprehended  in  your  annotations,  to 
be  taken  for  articles  of  faith,  wholly  conso- 
nant to  the  Catholic  religion.  The  contra- 
diction that  you  note  in  the  fourth  article  of 
the  Creed  in  metre,  with  the  confession  of 
our  faith  denying  Limbus  patrum,  if  you  were 
not  malicious  enemies,  might  be  avoided,  by 
acknowledging  that  the  author  of  that  metre 
is  to  be  understood  so,  as  his  words  may 
agree  with  the  article  of  the  confession. 

22.  These  forty  or  fifty  years  being  void  of 
compassion,  you  have  suffered  the  people  to 
be  without  a  Popish  translation,  while  you 
had  any  hope  to  persuade  the  world,  that  ig- 
norance of  the  holy  Scriptures  is  more  mete 
for  them,  than  knowledge  in  the  same.  But 
being  beaten  from  that  most  impudent  asser- 
tion by  shame,  and  the  conscience  of  all  Pa- 
pists that  are  of  any  equity  or  indifl'erent 
judgment  crying  out  against  it,  and  seeing 
that  you  laboured  in  vain  to  brmg  in  blind 
ignorance :  you  have  yielded  by  obscure 
trarislation,  partly  to  dim  the  light  of  the 
Scripture,  and  by  heretical  annotations,  to 
pervert  the  sense  of  the  Holy  Ghost,  to  the 
upholding  of  the  kingdom  of  Antichrist.  That 
our  true  and  sincere  translations,  out  of  the 
original  tongues,  being  laid  aside,  your  mists  of 
dark  speeches,  and  wicked  observations  might 
come  m  place.  What  you  profess  and  protest 
of  your  care  and  sincerity,  may  be  credited 
of  them  that  be  devote  unto  you  ;  but  all  rea- 
sonable men  may  take  a  taste  of  your  credit 
by  this.  In  the  answer  to  Hfiirthi's  book 
called  the  Discovery,  &c.,  you  were  adino- 
nished  of  manifest  corruptions,  and  false 
translations,  even  of  your  vulgar  Latin  text, 
but  where  is  the  promise  of  reformation  these 
five  or  six  years  ?  Your  hke  fidelity  in 
citing  and  applying  the  sayings  of  the  an- 
cient Fathers,  shall  God  willing  be  laid  open 
in  this  answer  to  your  annotations  ;  but  as  for 
the  humble  acknowledging  of  your  errors, 
and  the  corrections  of  the  same,  we  have 
small  hope  to  see.  For  so  long  as  your 
heads  be  occupied  in  contriving  most  horrible 
conspiracies,  treason  and  murder  of  your 
sovereign,  and  the  overthrow  of  your  own 
country,  we  cannot  be  persuaded  that  any 
heavenly  wisdom  can  enter  into  so  malicious 
souls,  or  that  there  is  any  fear  of  God,  regard, 
honour,  or  love  of  his  truth,  that  moveth  you  to 
any  thing,  whatsoever  yoti  pretend.  But  even 
as  the  book  you  lately  wrote  against  the  mur- 
dering of  princes,  had  no  other  purpose  of  the 
setters  forth,  but  to  make  our  Queen  and  her 


counsel  secure  of  your  devilish  practices, 
wliile  you  intended  nothing  so  carefully,  as 
the  most  cruel  and  unnatural  slaughter  ot  her 
person,  and  of  all  her  faithful  counsellors  and 
trusty  subjects,  by  that  hellish  and  satanical 
conspiracy  of  Savage,  Ballard,  Babington, 
and  the  rest,  by  Giflord  and  Allen,  principal 
pillars  of  your  Seminary  of  Rheims,  en- 
chanted and  confirmed  thereunto,  openly  tes- 
tified by  their  own  confessions,  at  their 
arraignments.  That  in  translation  of  the 
Scriptures,  the  very  words  must  be  kept,  as 
near  as  it  is  possible,  and  the  phrase  of  the 
tongue  into  which  we  translate  will  bear,  we 
do  acknowledge  with  Hier.  ad  Pammach. 
That  which  you  cite  out  of  Augustin,  is  not 
to  be  found  in  the  place  by  you  quoted ;  but 
wheresoever  it  is  written,  it  seemeth  to  be 
intended  of  terms  usual  in  the  Church, 
against  heretics,  rather  than  of  translation. 
That  the  ancient  doctors  refused  not  the 
barbarisms  and  solecisins  of  the  vulgar  Latin 
translation,  which  they  then  had,  was  be- 
cause they  did  write  in  Latin,  to  be  under- 
stood of  the  common  people,  to  whom  the 
Latin  tongue  was  vulgar,  and  that  translation 
familiar  :  not  that  those  barbarisms  and  sole- 
cisms by  long  use  became  venerable,  or  that 
it  is  any  example  for  you,  to  bring  in  Latin 
and  Greek  words  into  the  English  text, 
neither  used  before,  nor  understood  now  of 
the  English  people.  Although  the  place  you 
cite  out  of  Ambrose,  is  by  him  defended  to 
be  a  commendable  phrase,  by  authority  of 
those  which  made  choice  of  words  and  elo- 
quent speeches,  of  which  one  said.  Loco  edi- 
tiore  quam  victoribus  decebat.  Neither  doth 
Hierom  in  the  epistle  to  Damasus  say,  that 
he  keepeth  relic;iously  these  and  such  like 
barbarous  speeches,  although  he  use  some 
of  them  in  his  commentaries,  for  the  cause 
before  alleged,  but  rather  he  showeth,  that 
recourse  must  be  had  to  the  original  truth 
of  the  Greek  text.  Nevertheless  he  saith, 
he  hath  so  tempered  his  pen,  that  those 
things  oidy  being  corrected  that  might  seem 
to  change  the  sense,  he  suffered  the  rest  to 
remain  as  they  were. 

Neither  had  Augustin  any  religion  in  false 
or  barbarous  Latin,  although  he  did  bear 
with  it,  and  was  willing  to  use  it  where  it 
was  best  understood,  or  did  best  express  the 
original  Greek.  For  in  the  first  place  by  you 
quoted,  he  would  have  the  original  tongues, 
out  of  which  the  interpretation  is  made,  to 
be  looked  unto,  and  that  which  is  barbarous 
and  obscure,  to  be  corrected  by  it,  as  instead 
of  vitulamina,  he  would  have  pluntationes  : 
that  which  is  commonly  understood  to  be 
borne  with,  if  it  cannot  be  amended,  and 
giveth  an  example  of.  "  That  which  now 
we  cannot  take  away  from  the  mouth  of  the 
people  that  sing,  upon  him  shall  my  sanctifi- 
caiion  flourish,  where  the  barbarous  word 
florid,  doth  nothing  hinder  the  sense  :  yet  a 
cunning  hearer  had  rather  have  it  corrected, 
that  it  might  be  suit!,  not  floriet,  but  florehit 
And  nothing  doth  hinder  the  correction,  but 
the  custom  of  the  singers.    But  these  thincfs 


I'RhFACE. 


23 


may  be  easily  contemned."  Lo  ihis  is  the 
most  religious  care,  that  he  hath  to  keep  bar- 
barisms and  solecisms,  this  is  the  special 
pride  and  inlirmity  that  he  counteth  in  them 
that  would  have  ihem  corrected. 

In  the  second  place  by  you  noted,  for 
avoiding  of  ambiguity,  he  saiih,  ho  had  ra- 
ther speak  barbarously  thanpundy  :  as  where 
the  text  is,  Non  ext.  abscornliluin  a  le.  os  jiieiim, 
because  ossignifieth  a  mouth  and  a  bone,  the 
certainty  must  be  learned  out  of  the  Greek 
tongue,  "  Wherefore  many  times,  the  vulgar 
custom  of  speaking  is  more  profitable  jbr 
signification  of  things,  than  the  learned  purity. 
For  1  had  rather  it  be  said  with  barbarism. 
Nun  est  abscoiiditum  a  te  osiam  meant,  than  that 
it  should  be  theretore  less  plain,  because  it  is 
more  Latm  like."  His  meaning  is,  he  had 
rather  have  a  barbarous  word  used,  that  is 
imderstood  of  the  common  people,  than  a 
imre  Latin  word,  either  not  understood,  or 
uncertain  how  it  should  be  understood. 

In  the  third  place,  he  saith,  that  sanguines 
in  the  plural,  is  no  good  Latin  word,  yet  be- 
cause It  is  the  plural  number  in  the  Greek, 
the  interpreter  did  choose  rather  to  express 
the  truth  according  to  the  sound  of  words, 
though  he  spake  not  so  pure  Latin,  according 
to  the  grammarians,  for  if  he  had  spoken  in 
the  singular  number,  he  had  not  expressed 
the  Apostle's  meaning,  "  Therefore  let  us 
speak,  and  not  be  afraid  of  the  grammarian's 
palmer,  so  that  we  may  come  to  the  sound 
and  more  certain  truth." 

These  things  1  have  examined  particularly, 
though  the  matter  be  not  weighty,  that  the 
reader  may  see  how  soundly  and  sincerely, 
you  gather  out  of  the  Fathers,  where  no  great 
need  enforceth  you,  that  he  may  the  rather 
suspect  your  dealing  with  them  in  matters  of 
great  importance. 

23.  Although  the  text  be  not  truly  translated 
by  you,  yet  ye  are  not  able  by  it  to  disprove  the 
truth  of  our  doctrine,  nor  to  defend  your  own 
heresies.  Whatsoever  in  your  annotations 
you  have  observed  to  charge  us  with  here- 
tical corruptions  of  false  deductions,  hath 
been  sufficiently  confuted  already.  As  for 
the  old  brag  of  Apostolic  tradition,  exposition 
of  Fathers,  decrees  of  Church  and  Councils, 
shall  now  be  declared  to  be  as  vain  as  ever 
it  was.  And  whosoever,  with  diligence,  sin- 
cerity, and  indifference  will  vouchsafe  to 
read,  as  well  your  annotations,  as  our  an- 
swer to  the  same,  I  doubt  not  but  they  shall 
acknowledge  more  to  be  performed  conccrn- 
mg  this  matter  in  the  end,  than  we  promise 
in  the  beginning.  As  for  the  wilful  blind, 
that  will  be  led  by  none  other,  but  by  your 
blind  Pharisaical  guides,  we  must  let  tnem 
alone,  to  fall  together  with  you,  into  the  pit 
of  everlasting  destruction. 

24.  We  may  see,  there  is  no  small  account 
made  of  these  your  annotations,  that  you 
promise  the  reader  such  satisfaction  and  con- 
tentment in  them,  as  he  could  not  find  in  all 
the  Popish  treatises,  that  have  been  set  forth 
these  thirty  years.  Well,  the  trial  is  all. 
For  my  part,  by  the  assistance  of  God's 


grace,  I  nothing  doubt,  but  as  I  have  in 
twenty  other  of  your  treatises,  laid  open  the 
weakness  of  your  part,  with  the  lewd  means 
you  use  to  uphold  it,  in  such  sort  you  have 
no  list  to  reply  :  so  in  this  work,  1  shall  per- 
form the  lilu>,  I  hat  the  saying  of  Augustin, 
by  you  .~r I  (Imwii,  -Imll  be  found  most  true. 
"  That  tip  r,Mii!:i'ih;ion  of  Papists,  as  of  all 
oiher  lilu'  li'icii,  ,  is  the  occasion,  that  the 
true  meaning  of  the  Scripture  by  diligent 
search  is  better  understood,  than  it  were  like 
to  have  been,  if  no  such  heresy  had  arisen, 
and  that  the  true  Catholics  be  better  discern- 
ed from  the  arrogant  heretics,  according  to 
the  saying  of  the  Apostle.  There  must 
be  heresies,  that  tiiey  which  are  approved 
may  be  made  manifest."  So  the  malice  of 
Satan,  the  taiher  of  lies,  is  by  the  invincible 
power  ot  God,  converted  to  the  avouching  of 
the  truth,  and  to  the  benefit  of  the  Church, 
which  by  heresies  the  Devil  seeketh  to  over- 
throw. 

25.  Your  application  of  Augustin's  place, 
is  as  true  as  your  quotation:  for  you  quote 
cap.  13,  iiislead  of  the  33  vujk  And  he  speak- 
eth  not  of  points  of  doctrine,  that  indeed  are 
not  decided  by  Scripture,  for  of  the  point  of 
doctrine  in  controversy  between  him  and  the 
Donatists,  that  such  as  were  baptized  by  he- 
retics, might  not  be  rebaptized,  he  saith  in 
the  chapter  going  before,  "  Truly  we  follow 
in  this  thing'also,  the  most  certain  authority 
of  the  canonical  Scriptures."  And  a  little 
before,  he  had  alleged  for  the  same  question 
among  other  authorities  of  Scriptures,  the 
saying  of  our  Saviour  Christ  to  Peter.  He 
that  is  once  washed,  need  not  to  be  washed 
again.  But  the  matter  that  was  not  to  be 
found  in  the  Scripture,  was  an  example  of 
one  baptized  by  heretics,  received  by  the 
Church  without  rebaplisni.  For  he  had  also 
before  alleged  the  same  exainple  of  the  Sa- 
maritans, who  being  circmncisetl  in  schism 
and  heresy,  were  not  circumcised  again, 
when  they  were  converted  to  the  true  reli- 
gion of  the  Jews  :  which  proveth  the  point  o 
doctrine  invincibly.  But  the  contentious  he- 
retic would  still  urge  the  like  example  to  be 
showed  of  baptism,  whereupon  Augustin  saith, 
"  Therefore,  although  indeed,  an  example  be 
not  brought  forth  of  this  thing,  out  of  the 
canonical  Scriptures,  yet  in  the  same  things 
also  the  truth  of  the  same  Scriptures  is 
holden  of  us,  when  we  do  that  which  hath 
now  pleased  the  whole  Church,  whom  the 
authorities  of  the  Scriptures  themselves  doth 
commend,  that  for  as  much  as  the  holy 
Scripture  cannot  deceive,  whosoever  feareth 
to  be  deceived  with  the  obscurity  of  this 
question,  let  him  ask  counsel  of  the  same 
Church,  which  the  holy  Scriptures  without 
all  ambiguity,  doth  demonstrate  or  set  out." 
The  obscurity  of  this  question  grew  by  the 
contrary  judgment  and  practice  of  Cyprian's 
time,  which  the  whole  Church,  by  the  autho- 
rity of  the  Scriptures,  had  reformed  in  Au- 
gustin]s  time.  He  saith  not  therefore,  "that 
of  points  not  decided  by  Scriptures,  the 
Church  must  be  consulted,"  but  where  ques- 


34 


PREFACE: 


tion  of  contrary  judgment  and  practice  doth 
arise,  the  judgment  of  the  whole  Church 
must  be  inquired,  what  is  agreeable  to  the 
holy  Scriptures,  and  preferred  before  the 
particular  opinions  and  practices  of  any  other, 
though  otherwise  godly  and  learned,  as  Cy- 
prian was. 

The  Church  therefore  hath  wisdom  to  de- 
cide questions  by  Scripture,  not  authority  to 
determine  of  points  of  doctrine,  not  decided  by 
the  Scriptures,  for  there  are  not  such  neces- 
sary for  God's  people,  to  know  or  practise. 

26.  You  translate  the  vulgar  Latm  text,  and 
not  the  original  Greek  text,  for  ten  causes. 
The  first  is  the  antiquity,  that  it  was  in  use 
in  the  Church  of  God,  above  1,300  years  ago. 
This  is  more  boldly  affirmed,  than  can  be 
soundly  proved  :  for  it  appeareth  not  by  the 
fathers  of  those  times,  that  any  oue  transla- 
tion was  generally  used.  Ausnistin  sailh, 
"  There  was  an  infinite  variety  of  Latin  trans- 
lations." Hieronym  in  effect  saith  as  much. 
Pre/at.  ad  Danasum  in  4,  Evang.  Yea,  it  will 
be  ihard  f  )r  you  to  name  any  one  P'ather  of 
the  Latin  Church,  that  used  it  more  than  1,300 
years  ago. 

Tertullian  used  it  not,  as  appeareth  by  a 
hundred  texts  that  he  citeth,  differing  from 
it :  for  example.  Your  vulgar  Latin  hath 
Alter  alteritis  otieru  portate.  Tertullian  citeth  it, 
Oiiera  vextra  inuicem.  suslinete.  Your  text  hath, 
prudentiamprudenlium  reprobaho.  Tertullian's 
text  was,  irritam  facium.  Your  text  hath, 
Non  enim  eruhesco  Eoangelium.  Tertullian's 
text  was,  Non  enim  mepudet  Evangelii. 

Cyprian  used  it  not,  as  ap])eareth  by  infi- 
nite texts,  which  he  citeth  in  his  books  of 
testimonies  ad  Quirlnum,  and  throughout  his 
works,  whereof  1  will  show  a  few  examples, 
Your  text  hath  Matt.  3,  Non  sumidignus 
cah:eamenta  portare.  Cyprian's  text  had,  iVon 
sum  doneu.^,  ad  (iuirinum,  lib.  1,  num.  12,  Luke 
1.  Your  text  hath.  Quia  visitavit  et  fecit  re- 
demplionempUhissu'B.  Cyprian's  text  was.  Quia 
prospexit  redemptionem  populo  sua,  lib.  2,  num. 
7.  Your  text  .Tohn  1,  hath,  in  principio  erat 
verbiim.  Cyprian's  text  had,  fn  vrincipio  erat 
Sermo,  lib.  2.  num.  6.  Your  text  Rom.  2.  hath. 
An  divitias  bonitalis  ejus  et  patientim,  et  long 
animitatis  contemnis  ?  Cyprian's  translation 
had.  An  nunquid  opulentiam  bonilatis  ejus  et 
sastinenliaih  et  patientiam  contemnis  ?  lib.  3. 
num.  35.-  The  Clergy  of  Rome  in  Cyprian's 
time  used  not  your  vulgar  Latin  text  as  ap- 
peareth by  divers  texts  cited  in  their  Epis- 
tle.s.  As  for  example,  your  text  hath.  Mat. 
18,  Onine  debilunl  dimisi  tibi  quoninm  rogasti 
me.  The  Romans'  text  had,  Donavi  lihiomne 
dehitum  quia  me  rogasti.  Cler.  Rom.  Epist.  31. 
Your  text  hath,  Rom.  I,  Quia  fides  vestra 
annunciatur  in  unvierso  niundo.  Their  text 
had,  Quia  fides  vestra  prwdicatur  in  tolo  mundo. 

Ireneus,  or  he  that  translated  him  into 
Latin,  w-hich  is  very  ancient,  followed  another 
translation  than  your  vulgar  Latin.  I  for- 
bear examples,  which  are  many,  beca'ise  it  is 
not  certain  of  what  time  the  translator  of 
Ireneus  lived,  who  is  thought  to  have  written 
in  Greek. 


Amobius,  an  ancient  writer,  used  not  vour 
text,  as  impeareth  by  divers  places  which  he 
citeth.  For  example,  your  text  hath,  1  John 
2,  Filioli  novissirna  hora  est.  Arnobius  read, 
Fucri  novissirna  hora,  <^c.  Your  text,  Luke 
22,  hath,  Saianas  expelivit  vos  ut  cribraret. 
Arnobius  did  read,  ventilet.  Your  text  saith, 
Ego  autem  rogavi.  Amobius  saith,  Ego  au- 
tem  intercessi. 

Hilary  used  not  your  vulgar  Latin  text,  as 
appeareth  through  all  his  commentary  upon 
Matthew,  whereof  take  these  examples. 
Your  text  hath.  Matt.  7,  In  quo  enim  judicio 
judicaveritis  indicabimini.  Hilary  saith,  Judi- 
cabitur  de  vobis. 

Cap.  15,  your  text  hath,  Arundinem  vento 
agitatam.  Hilary  readeth,  vento  moveri.  Your 
Latin  text  hath,  Matt.  26,  Extendens  manum 
exemit  gladium  suum  et  percutiens  servum 
principis  sacerdolum  amputavit  auriculum  ejus. 
flilary  aaith,  gladium  exercns  serno  principis 
sacerdotum  aurem  abscidit. 

Ambrose,  you  confessed  before,  used  a 
more  ancient  translation  than  your  vulgar 
Latin,  and  lest  the  unlearned  reader  should 
think  it  were  in  that  one  only  place,  1  will 
give  a  fiew  examples,  whereby  it  may  appear 
Fhat  he  used  not  your  vulgar  Latin  in  his 
whole  commentary  upon  Luke.  In  the  An- 
gel's salutation,  Luke  1,  your  text  hath,  m 
mulieribus.  Ambrose  saith,  inter  mulieres. 
In  the  answer  of  Mary,  your  text  hath  fiat 
mild.  Ambrose  saith,  contingat  mihi.  In  the 
12th  chapter,  where  your  text  hath  a^er,  Am- 
brose hath  possessio.  Yours  hath  Quid  indua- 
mini,  Ambrose  hath,  quid  vestiamini. 

Pacianus  used  it  not,  as  Ep.  1.  Luk.  Dignus 
ft«<  mercennrius.  Your  text  is,  Operarius.  2 
Cor.  2.  Non  enim  versuiias  ejus  ignoramus. 
Yours,   Non  enim  ignoramus  cogitationes  ejus. 

.Ttilius  Firmicus,  tra.  1.  Qui  aufert.  Vulg. 
Qui  tollit.  Apo.  5.  Prostraverunt  se.  Vulg.  Ce- 
ciderunt. 

Victorinus  Col.  1.  sedes,  Vulg.  tlironi.  Condi- 
ta,  Vulg.  creata.  1  Tim,  3.  mysterium,  Vulg. 
sacramentum.  Receptum,  Vulg.  assumplum. 

Gaudenrius  Brixianus  used  it  not,  as  it  ap- 
peareth Ep.  ad  Genninium,  v^here  he  rehear- 
seth  the  whole  parable  of  the  unjust  steward 
out  of  another  translation. 

Seeing  none  of  the  Fathers  of  those  times, 
used  your  vulgar  Latin  text,  I  pray  you  tell  us 
in  good  earnest,  what  Fathers  you  mean  ? 
for  these  are  the  chief,  and  almost  all  those 
works  remain  of  those  times.  A^ain,  where 
you  say  it  is  most  ancient,  you  ibrget  what 
you  said  before,  that  Ambrose  followed  an 
older  translation  than  the  vulgar  Latin  trans- 
lation. 

The  places  by  you  quoted,  do  show,  that 
Hieronym  did  correct  a  vulgar  Latin  text, 
that  was  much  used  before  his  time,  at  the 
request  of  Dimasus,  but  the  common  received 
opinion  of  Papists,  which  call  it  Hieronym's 
translation,  is  no  good  argument  to  prove  it 
to  be  the  ancient  vulgar  text  of  his  correction. 
All  probability,  is  but  your  own  authority. 
For  it  is  against  all  probability,  th^t  Hiero- 
nym who  corrected  it,  according  to  the  Greek, 


PREFACE. 


Bs  he  professeth,  would  have  left  so  many 
places  that  are  not  warranted  by  any  Greek 
copy. 

Again,  there  are  in  it,  some  of  those  faults 
which  Hicronym  did  correct,  as  in  Mark  the 
first,  the  name  of  Esay,  which  he  thinkeUi  to 
be  the  fault  of  the  writers.  Com.  in  Matt, 
ap.  3.  The  like  is  in  some  copies  of  the  vul- 
gar Latin,  Judma  Jtukc.  Matl.  2,  and  cap.  f> 
he  correcteth  the  word  ei-^e/v/jtVio/i?,  which  re- 
maineth  in  your  vulgar  Latin  te-xt. 

Also  c.  16.  4.  it  appeareth  that  Hieronym's 
text  was  vade  relro  me,  yours  is  vade  post  me. 

In  the  Epistle  to  the  Lialat.  c.  1.  where  your 
vulgar  h&nn\iKl\\  cxpugnahani  iUam,  liiero- 
nyni  in  his  commentary,  rehearseth  the  text, 
et  devastabam  illam.  Likewise  for  acquivi  in 
the  same  chapter,  he  correcteth  conltdi  ac- 
cording to  the  Greeks.  Again,  upon  the  third 
chapter  he  saith  expressly  :  In  some  books  it 
is  read,  who  hath  bewitched  you  not  to  believe 
the  truth  ?  but  because  it  is  notfound  in  the  co- 
pies of  Origen,  we  have  omitted  it.  But  those 
words  which  he  saith  he  hath  omitted,  your 
vulgar  text  hath.  Therefore  with  greater 
probability,  may  I  say,  that  your  vulgar  text 
is  not  that  which  Hieronym  corrected,  but 
rather  the  same  text  uncorrected,  than  you 
can  affirm,  that  by  all  probability,  it  is  that 
which  he  corrected. 

The  antecedent  being  proved  false,  the 
consequent  cannot  be  true.  Augustin  com- 
mendeth  Hieronym's  labour  and  diligence  in 
that  correction  of  the  vulgar  Latin,  but  we 
have  declared  before,  this  is  not  that  which 
he  corrected,  therefore  it  is  not  the  same 
which  Augustin  so  commcndeth.  Neither 
doth  Augustin  use  your  vulgar  Latin  text,  as 
1  might  show  by  five  hundred  examples,  but  a 
few  shall  suffice. 

In  the  ninth  of  John,  your  vulgar  latin  text 
hath,/ec<<  lulum  ex  sptUo,  et  linivtt  lutum  super 
oculos  ejus.  Augustin's  translation  was  de 
saliva  sua  lutum  fecit  et  injiinxil  oculos  cmci. 
Tract,  ill  Joan.  44.  Also  Jolri  13,  your  vul- 
gar Latin  hath posi  buccellam.  Augusiin's  book 
had,  post  panem,  or  post  panejn  intinctum.  In 
the  first  chapter  of  John's  first  Epistle,  your 
vulgar  Latin  text  hath,  et  testamur  et  annuncia- 
mus  vobis  vita7n  ueternam,  quce  erat  apud  jyalrem 
et  apparuit  nobis.  Augustin's  text  had,  et  tes- 
tes sumus,  et  amiunciamus  vobis  vitam  aiernavi, 
quce  erat  apud  pat  rem,  et  manifesta  est  in  nobis. 
Also  in  the  second  chapter,  to  the  fifth  verse 
he  addeth  these  words,  si  in  illo  perfecti  fueri- 
mus,  which  are  not  in  your  vulgar  Latin  text. 
In  the  same  phce,  he  readeth  dilectio  DA. 
where  your  text  hath  charitas.  In  the  f.unih 
chapter  of  the  same  Epistle,  your  text  hath 
omnis  smritus  qui  solvit  Jesum.  Augustin's 
text  had  omnis  spiritus,  qui  non  conftetur  Jesum 
in  came  venisse,  ^c.  By  these  it  is  manifest 
that  Augustin  followed  not  your  vulgar  Latin 
text,  which  it  is  like  he  would  }iave  done,  if 
it  had  been  the  same  which  Hieronym  cor- 
rected, and  which  he  so  commended  and 
allowed. 

Y9U  are  not  able  to  prove  your  Church 
service  to  be  so  ancient  as  Augustin's  time, 
4 


for  many  of  your  Church  lessons  are  taken 
out  of  Bcda,  and  other  writers,  who  lived 
many  hundred  years  after  Augustin's  age. 
And  such  parts  of  the  Scripture,  as  seem  to 
have  been  of  most  ancient  time  used  in  the 
Church  of  Rome,  are  not  taken  out  of  your 
vulgar  Latin  text.  In  the  Lord's  prayer,  it 
is  jianem  nostrum  quotidiunum,  in  your  vulgar 
Latin  text  supcrsubstanliahin,  likewise  iur glo- 
riam  in  e.ccclsi.':,  your  vulgar  Latin  hath  gloria 
in  (il/issi/iii.--.  So  out  (iT  Matthew  21,  your 
Cliiircli  strviii;  iiaili  Hint  diclus  qui  venit  in 
nomine  Dcinini.  Imsanmi  ui  CJ:celsis,  your  vulgar 
Latin  halh  m  nl/i.s,m,s. 

That  It  liaihii'ii  lirtii  ever  since  Hieronym's 
time  allfLjcil,  aial  iiiuiiiroted  in  the  writings 
and  cominentaiK  -^  nl  11. (  ancu'iit  l-'athers  of 
the  Latin  Clninli  .-hall  a;'|ic  ai  li\  ihese  testi- 
monies foUouum.  'Vnur  w  xi  lialii  Matt.  16, 
portCB  inferi  tieu  pnrulcbunt.  Opla/iis  Mileviia- 
nus,  allegeth  portce  inferoiinii,  non  vincent. 
Matt.  7,  your  vulgar  Latin  hath  conyersi  di- 
rumpant  vos.  Optalus  read,  co7iversi  elidant 
vos.  Luke  l^^  in  your  vulgar  Latin  it  is  thus 
written,  dixit  uutem  et  ad  quosd'Ani  qui  in  se  con- 
fidebant  tanquam  jusii,  et  aspernabantur  cceteros. 
rtptaius  t^aiih  it"is  written,  Dicebat  Jesus  hanc 
siinUiliijlini  in  propter^eos  qui  se  saiictos  putant, 
it  (iinliinnuiitccr.teros. 

Fuigeniiiis,  another  ancient  father  of  the 
Latin  Church,  alleged  not  always  your  Latin 
text,  as  appearelh.  Ad  Trasimundum  lib.  1.  c. 
5.  Uinnis  spiritus  qui  noii  conjitetur  Jesum 
Christum  in  came  v&nisse,  ex  Deo  non  est  Your 
text  hath,  qui  solvit  Jesum.  1  John  4.  lib.  2. 
c.  18,  his  text  had  cunfonne  corpori,  where 
your  text  halh  lon/ii^uni'lani.     Pliil.  3. 

Priiuasius,  aiiuldlaili.  1  mIiIi,  i  .;,iin  Church, 
in  his  Conuiientary  uihju  ihi  lijii.-tle  to  the 
Hebrews  cap.  1.  li'atli  Ultu  luUiliu  prce  consor- 
libus,  where  your  text  hath,  oleo_  exultationis 
pr<B  participibus.  Cap.  3.  ad  Gal.  in  his  expo- 
sition he  followeth  that,  which  he  saith  was 
the  Latin  text,  Quihus  ud  horam  cessimus : 
whereas  the  Latin  now  is  negatively  neque 
adhoram.  And  although  the  writers  or  prin- 
ters have  prefixed  the  vulgar  Latin  before  his 
commentaries,  yet  it  appeareth  by  many 
places  of  his  commentaries,  that  he  followed 
another  text. 

Prosper  Aguitanicus  somewhat  elder  than 
he,  allegeth  Scripture,  out  of  another  transla- 
tion, than  your  vulgar  Latin  :  as  de  promiss, 
part  3.  pro.  1.  out  of  John  1.  die,  ut  haheamus 
renunciare  ?tis,  your  text  is,  tit  responsum 
demus.  In  the  same  place,  vox  clamantis  in 
enuin,  paraie  viom,  ^c  ,  your  text  is,  in  deserto, 
ffin^iie.  Out  of  the  Acts  13,  he  citeth  this 
tL  .\t,  Cum  impleretur  cursus  Joannes,  dixit,  quern, 
i.ie  suspiciamini  esse,  non  sum  ego,  sed  ecce  venit 
post  me,  de  cujus  pedibus  non  sum  dignus  solvere 
corrigiam  calceamentorum  ejus.  Your  text  is, 
cu7n  impleret  autem  Joan  nes  cursum  suurn  dicebat, 
quem  me  arbitramini  esse  non  sum  ego,  ecce  venit 
post  me  cujus  non  sum  dignus  calceamenta  pedum 
solvere.  It  were  folly  to  add  more  examples, 
in  a  case  so  manifest. 

Leo,  Bishop  of  Rome,  expounded  not  your 
vulgar  Latin  text,  and  therefore  it  is  not  like 


26 


PREFACE. 


to  be  that  which  liieronym  corrected :  for 
in  his  Horn,  infest,  omn.  sanctorum,  interpret- 
ing the  beginning  of  Matthew's  (jospel :  next 
after  Beati  pauperes,  he  placeth  Beali  (jui 
lugent,  as  it  is  in  the  Greek.  "  After  the  coi/i- 
mendation  of  this  nuist  happy  poverty,  our  Lord 
added,  saying,  blessed  are  they  that  viourn.  Your 
vulgar  text"  placeth,  heati  miles,  quoniam  ipsi 
possidebimt  terrain.  And' Leo,  when  iie  Com- 
eth to  that  third  beatitude,  readeth  hareditate 
possidebunt  terrain,  more  expressing  the  Greek 
word.  Gregory  indeed,  who  was  three  hun- 
dred years  after  the  time  by  you  before 
named  used  your  vulgar  Latin  text,  and  that 
so  precisely,  that  where  there  is  a  manifest 
corrupiion,  not  of  the  translator,  but  of  the 
writers,  Luke  15,  evertit  domum,  for  everrit,  he 
nevertheless  expoundeth  the  text  according 
to  that  corruption,  although  he  confcsseth 
that  in  another  translation  it  was  ciimndat, 
which  is  more  agreeable  to  the  Greek.  But 
this  error  of  Gregory,  you  are  content  to  give 
over,  for  in  your  translation  you  say,  she  doth 
sweep  the  house,  according  to  the  truth  of  the 
original  Greek,  being  ashamed  to  follow  the 
gross  error  of  the  best  Bishop  of  Rome,  of 
all  the  number  that  followed  him. 

Vigilius,  an  ancient  Father,  used  not  your 
translation,  as  appeareth  in  many  places : 
Lib.  2.  he  citeth  the  text  thus,  Luk.  2.  Puer 
autem  crescebat  et  confortahatur,  repletus  sopien- 
tia,  et  gratia  Dei  super  eum.  Your  text  hath, 
plenus  sapientia,  et  gratia  Dei  erat  in  Ulo.  Again 
this  text  Heb.  2,  he  citeth,  nam  paulo  minus 
minoratum  vidimus  Jesum,  ^c.  Your  text  is, 
eum  autem  qui  modicequam  angeli  minoratus  est. 
In  the  same  place  alter  some  Greek  copies, 
Vigilius  readeth,  sine  Deo,  where  your  text  is, 
gratia  Dei. 

Gildas,  our  countryman,  Matt.  5.  16.  magni- 
ficent patrem  vestrum.  Vulg.  glorificait.  Matt. 
7.  3.  trabein  in  oculo  tuo  non  consideras.  Vulg. 
non  vides.  1  Tim.  3.  si  quis  episcopatum  cupil, 
honnm  opus  cupil.  Vulg.  desiderat. 

The  profane  particular  chapter  of  Trent, 
hath  no  authority  to  prefer  any  tran.slation, 
much  less  one  so  corrupt  and  depraved  as 
that  is,  before  the  original  text  of  the  Apos- 
tles' and  Pjvangclists'  own  inditing ;  nor  to  for- 
bid any  man  to  reject  that  which  is  found 
disagreeing  from  the  original  verity.  No 
council  althouirh  it  were  ge^ieral,  which  your 
good  lords  and  masters  of  the  Popish  French 
Church,  will  not  acknowledge  the  Tridentine 
to  be,  have  any  authority  against  the  truth, 
but  only  for  it,  as  Paul  saith  of  himself,  and 
other  Apostles. 

In  gravity,  sincerity,  and  majesty,  it  is  not 
to  be  cornnared  with  the  authentical  Greek 
text,  beside  that  in  many  places  it  is  ridi- 
culous, insincere,  untrue,  and  consequently 
of  no  authoriiy,  much  less  majesty.  And  al- 
though the  translator  was  not  partial  in  re- 
spect of  the  controversies  of  our  time,  yet 
this  unant  translation  sometime  is  abused  of 
you,  to  the  maintenance  of  your  errors,  as  in 
answering  your  annotations  will  appear. 

Tlie  transhitor  indeed  according  to  his 
knowledge,  did  purpose  to  translate  exactly, 


both  words  and  phrases :  but  bemg  nei- 
ther very  good  Grecian  nor  good  Latinist, 
beside  that  he  erred  in  many  places  from  the 
true  sense,  he  hatli  translated  many  places 
barbarously,  as  is  confessed  by  Lindanus, 
Isidorus,  Clarius,  and  others  of  judgment 
among  you.  What  hurt  is  it  then,  if  by 
learned  men  of  these  times,  which  have  ex- 
act judgment  in  both  the  tongues,  that  rude- 
ness be  amended.  Is  the  Scripture  of  more 
credit  in  false  Latin  or  in  barbarous  Latin, 
than  in  true  and  clean  Latin  ?  No,  verily, 
but  that  you  prefer  old  errors,  belore  old 
truth  newly  restored.  If  that  vulgar  transla- 
tion follow  the  truth  more  exactly  than  ours,  I 
would  wish  ours  were  reformed  according  to 
the  Greek.  Concerning  the  examples  vou 
bring,  I  answer  your  yrffessc  doth  not  tollow 
the  Greek  more  exactly,  than  our  words,  to 
maintain,  or  to  show  forth.  For  Trpoiorao-yat 
doth  signify  as  well  that  which  we  translate, 
as  that  which  your  vulgar  text  hath.  We 
translate  it  also  to  excel,  as  Beza  doth  say, 
Prceslantes  esse:  and  the  Greek  signifieth  all 
three  indifferently,  as  every  man  that  is 
learned  therein  will  confess,  and  the  Lexi- 
cons bear  witness.  The  word  dedicated,  as 
Beza  translateth  it,  had  been  more  proper, 
than  prepared  :  yet,  because  the  word  signi- 
fieth, to  renew,  and  mention  is  made  before 
of  the  new  way,  it  is  no  hurt  to  the  sense,  to 
say.  He  prepared  a  new  way.  As  for  the 
words,  Justijicaliones,  Traditiones,  Idola,  we 
expound  truly  according  to  the  Greek,  as  is 
declared  at  large,  in  the  book  of  the  defence 
of  our  translations,  unto  which  I  refer  the 
reader. 

Beza  preferred  it  before  the  translations  of 
Castalion,  lUyricus,  and  such  like  ;  and  it  is 
not  to  be  denied,  that  the  old  interpreter  of 
the  New  Testament,  according  to  his  know- 
ledge, and  after  that  copy  which  he  followed,^ 
translated  religiously:  yet  partly  for  want  of 
knowledge,  partly  for  lack  of  conference  of 
other  copies,  or  judgment  to  discern  them, 
he  hath  translated  many  things  obscurely, 
many  things  untruly,  some  things  ambigu- 
ou.sly,  and  oftentimes  barbarously. 

The  dissension  of  interpreters  must  be  de- 
cided by  the  original  Greek,  as  Augustine 
showeth,  and  Hieronym  ihinkeih  as  much. 
Neither  is  there  greater  dissension  of  our 
interpreters,  than  is  of  the  copies  of  your 
vulgar  Latin  text:  neither  is  it  like,  neither 
is  there  any  cause  why  Luther  should  so  say, 
as  you  report  out  of  iiis  adversary  Cocltsiis. 
For  so  long  as  the  Greek  text  remaineth,  the 
diversity  of  translations  cannot  bring  the 
truth  in  uncertainty,  but  they  that  be  learners 
and  lovers  of  truth,  may  plainly  see  it.  Nor 
yet  is  Beza's  translation  so  wide  from  the 
Greek,  that  it  is  forsaken  of  us  :  but  we  uso 
our  judgment  freely  in  those  points,  and  are 
not  tied  to  his  authority.  The  Son  of  Cainan, 
though  it  be  a  superfluous  and  false  addition, 
yet  because  it  is  in  most  of  the  Greek  copies, 
we  are  content  to  let  it  stand,  as  the  name  of 
Jeremy,  in  Matt.  Gospel,  which  yet  we 
doubt  not  to  be  a  corruption  instead  of  Za- 


PREFACE. 


27 


chary,  or  else  that  there  should  be  neither 
named.  Yet  Beza,  by  authority  of  Moses, 
and  of  a  very  ancient  Greek  copy,  now  re- 
jTiaining  in  iJie  library  of  the  University  of 
Cambridge,  doth  leave  it  out  in  his  transla- 
tion. 

The  other  example,  Cum  ruoribus,  with 
their  wives,  is  nothing  wide  fiom  the  Greek 
text,  but  very  aptly  agreeth  therewith,  yet 
because  the  word  signifielh  also  women  ge- 
nerally, and  because  it  might  be,  that  there 
were  other  godly  women,  besides  the  wives 
of  the  Apostles,  our  translator  thought  good 
to  translate  it  by  the  word  women,  wliich 
comprehendeth  as  well  wives,  as  other  wo- 
men. 

This  only  argument,  if  it  were  well  proved, 
might  justify  your  translation  out  of  the  vulgar 
Latin  text.  The  other  nine  reasons,  if  ihey 
were  all  granted,  as  there  is  not  one  of  them 
all  true  and  good,  arc  not  sufficient  to  prove, 
that  you  ought  to  translate  out  of  the  Latin, 
rather  than  out  of  the  Greek.  Seeing  the 
water  is  most  pure  out  of  the  spring,  and  not 
out  of  ponds  and  ditches  that  are  derived 
trom  it. 

27.  The  proof  is  like  your  accustomed 
proofs,  where  you  heap  on  words  to  deceive 
the  ignorant,  which  being  rightly  weighed, 
have  no  substance  at  all  of  truth  in  them. 
Your  first  argument  is,  that  most  of  the  an- 
cient heretics  were  Grecians,  which  did  cor- 
rupt the  Scriptures  in  Greek.  A  feeble  rea- 
son, as  though  the  providence  of  God,  which 
caused  the  New  Testament  to  be  written  in 
Greek,  either  could  not,  or  would  not,  pre- 
serve it  from  the  corruption  of  the  heretics, 
in  Greek  as  well  as  in  Latin.  But  some  of 
these  corruptions,  you  say,  remain  in  the 
Greek  books  unto  this  day  :  it  may  he  in  some 
copies  they  do,  which  yet  are  convinced  by 
other  copies.  But  that  you  deny  :  and  for 
example  you  say,  Tertullian  affirmeth  the 
Greek  text,  which  is  at  this  day,  1  Cor.  15, 
47,  to  be  an  old  corruption  of  Marcion  the 
heretic,  and  the  truth  to  be  as  your  vulgar 
Latin  hath  :  but  Lindanus  whom  you  follow, 
mistook  Tertullian  greatly,  and  so  doth  Beza. 
For  Tertullian  layeth  not  Marcion's  corruption 
in  that  verse,  but  in  the  46th  verse,  and  by 
the  authority  of  the  Apostle  in  the  47th  verse, 
discovereth  his  corruption.  For  after  he 
hath  proved  out  of  the  Apostle  against  Mar- 
cion, that  the  resurrection  pertaineth  unto  the 
body,  and  not  unto  the  soul  only  :  he  declareth 
that  the  Apostle  confirnieth  the  same^  of 
Christ  himself,  where  he  saith,  "  The  first 
Adam  was  made  a  living  soul,  the  last  Adam 
a  quickening  spirit,  although  the  most  foolish 
heretic  would  not  have  it  to  bo  so:  for  he 
hath  placed  the  last  lord,  instead  of  the  last 
Adam,  fearing  indeed,  lest  if  he  shall  have  the 
Lord  to  be  the  last  Adain,  we  also  might  de- 
fend Christ  in  the  last  Adam,  to  be  of  the 
same  nature  whereof  the  first  Adam  was. 
But  the  falsehood  doth  plainly  appear  :  for 
why  is  the  first  Adam,  but  hecau.se  there  is 
the'last  Adam  ?  There  is  no  order  of  things 
one  to  another,  except  they  be  equal,  and  be 


either  of  the  same  name,  or  substance,  or 
author.  For  although  i:i  divers  things  also, 
there  may  be  one  thing  first,  and  another 
last,  yet  they  must  be  of  one  author.  But  it 
the  author  be  another,  he  also  may  be  called 
the  last :  yet  that  which  he  hath  brought  in, 
is  first,  but  last,  if  it  be  equal  to  the  first: 
but  equal  to  the  first  it  is  not,  because  it  is 
of  the  same  author ;  after  the  same  manner,  he 
siiall  be  convinced  in  the  name  of  man. 
The  first  man,  saith  the  Apostle,  is  of  the 
earth  earthly,  the  second  is  the  Lord  from  , 
Heaven.  Why  is  he  called  the  second,  if  he 
be  not  a  man  as  the  first  I  Or  is  the  first  the 
Lord  if  the  second  be  ?  But  it  sufficeth,  if 
in  the  Gospel  he  taketh  Christ  the  Son  of 
Man,  as  man  ;  and  in  the  man  Adam,  cannot 
deny  him.  The  words  following  also  do 
press  him  together;  for  when  the  Apostle 
saith,  such  as  he  is,  which  is  of  the  earth, 
namely  the  man,  such  are  the  men  earthly  : 
therefore,  such  as  the  man  is,  that  is  from 
Heaven,  such  are  the  men  who  are  fronj 
Heaven."  This  place  of  Tertullian  being 
rightly  understood,  doth  not  charge  the  Greek 
with  any  corniption,  but  rather  reproveth  the 
corruption  of  Marcion  in  verse  45  ;  and  is  a 
good  testimony  for  the  antiquity  of  that  read- 
ing, which  is  now  of  verse  47  in  the  Greek 
text.  And  whereas  in  his  book,  De  carnis 
resurrectione,  it  is  now  read,  Secundus  homo 
de  calo ;  it  scemeth  that  Domiiius  is  left  out, 
through  fault  of  the  writers,  seeing  he  addeth 
immediately,  Id  est,  SermoDei,idest  Chrislus  ; 
which  agreeth  properly  to  Dcminus,  and 
addeth  not  celestis,  as  it  is  in  the  vulgar  Latin. 
And  although  some  ancient  Fathers  of  the 
Latin  Church,  as  Ambrose  and  Hieronym, 
do  read  so,  and  Calvin  misliketh  not  the 
sense,  which  is  true  ;  yet  all  the  Greek  copies 
and  ancient  Fathers  of  the  Greek  Church, 
as  Athanasius  alleging  it  against  Marcion 
himself,  Euthy.  Fan.  par.l.  tit.9\  Chrysos- 
tom,  Damascen,  andOecumenius,  holding  the 
Greek  text,  and  the  sense  thereof,  being 
good  and  godly,  there  is  no  reason  why  it 
should  be  counted  a  corruption.  Another 
corruption  of  the  Greek  text,  you  say  is  noted 
by  Hierom.  in  1  Cor.  7.  33.  Adv.  Jovinian,  lib. 
1 ;  where  indeed  he  saith  that  "  the  Latin 
books  of  his  time  were  as  the  Greek  is  now, 
and  that  the  Apostolic  truth  is  as  your  vulgate 
text  is,  and  as  he  in  that  place  translateth  :" 
yet  he  confesseth  that  he  had  cited  it  other- 
wise, and  so  he  doth  in  his  book  against 
Helvidius,  and  it  Ep.  ad  Eustochi.  de  Virgin, 
custodia.  But  seeing  Basil,  who  was  of  the 
Greek  Church,  and  older  than  he,  doth  often 
cite  the  text  as  we  read  it  now,  and  so  doth 
Chrysostom  likewise  read  and  expound  it 
Oecumenius  also  and  Theophylact.  Almost 
all  the  old  Greek  copies  do  agree  in  this  read- 
ing, with  that  which  was  the  ancient  Latin 
text  in  Hieronym's  time:  therefore  it  is 
rather  like  that  Hieronym's  Greek  book  was 
faulty,  and  lacked  the  conjunction,  than  that 
all  the  Greek  Church  was  deceived  in  it.  The 
third  corruption  you  say  is  noted  by  the  Tri- 
partite history,  /t6.  12.  cap.  4.  in  1  John  4.  3 ; 


28 


PREFACE. 


and  the  true  reading  to  be  onmis  sjnritus  qui 
solvit  Jesuni ;  as  also  Socrates  contendeth, 
affirming  that  text  which  we  now  read,  is  a 
corruption  of  tlie  Nestorians,  as  Beza  con- 
fesseth.  But  Beza  tclleth  you  also,  that  Cy- 
prian, lib.  2.  ado.  Jiideeus,  cap.  8  ;  citeth  it  in 
Latin,  according  to  that  we  now  read  in  the 
Greek,  who  seeing  he  lived  certain  hundred 
years  before  Nestorius,  Socrates,  or  Cassio- 
dorus,  do  unjustly  charge  him  with  corrup- 
tion, although  some  old  copies  in  their  time, 
'  whom  your  Vulgate  interpreter  followed, 
might  have  o  Xvti  tov  Irjuovi',  as  Socrates  saith. 
Yet  all  the  Fathers  of  the  Greek  church,  as 
appeareth  by  Oecumenius,  retaining  the 
Greek  text  as  it  is  now,  and  all  the  ancient 
copies  thereunto  agreeing,  and  the  Syrian 
translation  confirming  it,  the  testimony  of  one 
no  very  ancient  historian,  Socrates,  and  that 
manifestly  false,  is  not  sufficient  to  convince 
the  Greek  Testament  of  corruption,  espe- 
cially seeing  not  only  Cyprian,  and  long  Ije- 
iore  him,  TertuUian,  De  pnscript.  adv.  Heret., 
and  alter  ihem  Augustiii,  ami  otiu  r  ancient 
Fathers  of  the  Latin  church,  do  ai;kiiowledge 
this  reading  to  be  the  true  text  and  word  of 
God. 

23.  It  is  a  shameless  cavillation  to  say,  we 
acknowledge  the  Greek  text  lo  be  corrupt, 
because  in  some  few  places,  where  the  Greek 
copies  do  vaiy,  through  the  default  of  the 
writers,  being  deceived  by  similitude  of  let- 
ters or  otherwise,  we  choose  that  reading, 
which  being  most  agreeable  t  >  the  circum- 
stance of  the  text  is  confirmed  also  by  au- 
thority of  the  vulgar  Latin  translation;  as  in 
the  first  example  you  bring  out  of  Heb.  9 : 
1.  Some  Greek  copies  now  extant,  leave  out 
the  word  (ahn-iiade,  and  so  the  circumstance 
(jf  the  place  rerpiireth.  The  same  is  tiie 
judgment  of  Photiu.~,  and  Oecumeniu.-:,  :;i;(i 
before  them  of  Chrysostom,  in  whose  copy 
it  was  left  out.  The  Syriac  translation 
also  omitteth  it,  as  well  as  the  vulgar 
Latin.  Is  the  Greek  text  then  corrupted, 
when  we  have  so  good  testimony  of  the  true 
reading  thereof,  both  out  of  some  ancient 
Greek  copies  yet  extant,  out  of  the  ancient 
Fathers  of  the  Greek  text,  and  also  out  of 
the  ancient  translations  into  other  languages? 
The  second,  Rom.  12,  likewise,  hath  most 
of  the  ancient  Greek  copies  to  warrant  it, 
beside  the  authority  of  Clemens,  Alexandri- 
nus,  Basil,  Chrysostom.  Photius,  Oecumenius, 
Theophylact,  old  writers  of  the  Greek  church, 
the  Syriac  translation,  and  the  Vulgate  inter- 
preter of  the  Latin  ;  yet  forsooth,  we  forsake 
the  Greek  text  as  corrupted,  when  in  diver- 
sity of  Greek  readings,  we  follo>.i  that  which 
is  so  substantially  avouched. 

The  third  example.  Apocalypse  11,  beside 
the  Complutensian  edition,  wliich  doubtless 
followed  some  ancient  Greek  copies,  hath 
the  authority  of  Aretas,  and  those  ancients 
of  the  Greek  church,  out  of  whom  he  gathered 
his  coiiMnentarics,  which,  is  sufficient  to  judge 
of  that  diversity,  which  is  in  mistaking  of 
one  only  letter  in  the  Greek  word. 
The  fourth,  2  Tim.  1. 14.  is  no  departing  or 


forsaking  of  any  Greek  text,  but  only  a  ne 
cessary  explication  of  that  Greek  according 
to  our  English  phrase.  In  so  great  a  number 
oi  places,  as  you  speak  of,  in  this  section,  you 
had  small  wit  to  bring  this  for  one,  but  that 
you  svere  come  to  the  end  of  your  quarrels, 
though  you  place  another  after  it  lor  a  fa- 
shion. You  yourselves  have  other  manner  of 
additions  than  this  is,  in  your  translation, 
whereof  soine  are  necessary  and  some  need- 
less. Yet  you  would  not  be  charged  lo  for- 
sake the  Latin  text  as  corrupt,  although 
sometimes  you  do,  and  cleave  to  the  Greek, 
wherein  no  wise  man  will  blame  you. 

The  last  example,  James  5.  12,  hath  also 
ancient  Greek  copies,  the  Syriac  translation, 
and  the  judgment  of  Oecumenius,  with  such 
ancient  Fathers  as  he  doth  follow,  together 
with  the  vulgar  Latin. 

'\Ve  forsake  not  the  Greek  text  as  corrupt- 
ed, when  we  forsake  the  fault  of  the  printer 
or  of  the  writer,  and  follow  the  Greek  text, 
which  is  warranted  by  ancient  copies  writ- 
ten or  printed,  and  by  the  authority  of  ancient 
Fathers,  the  sense  of  the  Holy  Ghost,  and  the 
circumstances  of  the  places  agreeing  that  to 
be  the  very  true  reading  of  the  Greek  text 
and  the  right  Scripture  of  God,  no  more  than 
you  forsake  the  vulgar  Latin  text  as  corrupt- 
ed, when  you  leave  the  common  reading,  and 
follow  that  which  is  placed  in  the  margin- 
You  yourselves  acknowledge  at  the  end  of 
this  preface,  that  sometimes  you  translate  the 
word  in  the  Latin  margin,  and  not  that  in 
the  text,  "  when  by  the  Greek  or  the  Fathers, 
we  •see  it  is  a  manifest  fault  of  the  writer 
thereof,  who  mistook  one  word  for  another." 
And  may  we  not  do  the  same  in  the  Greek, 
which  you  do  in  the  Latin,  without  forsaking 
the  Latin  as  corrupted  ?  O  conscience  of  Pa- 
pists ! 

29.  It  is  not  vain  trifles,  whatsoever  Eras- 
mus, or  any  other  man,  shall  reject  out  of  the 
Greek  text  under  that  name  ;  and  yet  you  do 
him  wrong,  to  say  he  calleth  the  conclusion 
of  tiie  Lord's  prayer  trifles,  absolutely  ;  but 
upon  condition,  if  it  be  no  part  of  the  ancient 
text :  for  confirmation  whereof,  beside  the 
most  part  of  ancient  Greek  copies,  Chrysos- 
tom in  his  commentary  upon  Matthew's  gos- 
pel, Horn.  20,  without  any  controversy  doth 
read  it  and  expound  it.  Therefore  it  msiy  well 
be  thought,  that  the  Homily  upon  the  Loru's 
I)rayer  m  the  fifth  tome,  where  it  is  omitted, 
was  written  by  some  P^ather  of  the  Latin 
Church,  rather  than  by  Chrysostom.  So  the 
style  in  my  opinion  doth  argue  with  the  men- 
tion of  stimum  corda,  brought  in  also  by  Cy- 
prian. Euthymius  who  gathered  his  exposi- 
tion out  of  many  ancient  Fathers  of  the  Greek 
Church,  doth  in  like  manner  read  it,  and  ex- 
pound it.  The  Syriac  interpretation  also 
which  is  very  ancient  doth  acknowledge  it : 
so  doth  the  Hebrew  text,  which  if  it  be  not 
the  authentical  ol Matthew,  yet  is  very  ancient. 
The  Latin  Church  indeed  hath  not  used  it 
in  the  form  of  prayer,  because  it  is  not  a  peti- 
tion, but  acknowledging  of  the  power  and 
glory  of  God,  to  whom  the  petitions  are  di- 


PREFACE. 


reeled.  Yet  it  secmeth,  that  Tertullian  did 
read  it:  for  althoutrh  in  his  book,  Ve  ora- 
rtone,  where  he  handleth  only  the  petitions,  he 
makes  no  mention  of  it,  yet,  lAb.  4.  adv.  Mar. 
it  is  veiy  like,  he  hath  respect  unto  it,  when 
after  a  short  conviction  of  the  Heretic  out  of 
every  petition  of  the  Lord's  prayer,  he  add- 
eth — "  Therefore  of  whom  shall  I  ask,  that  I 
may  receive  ?  At  whom  shall  1  seek,  that  I 
may  find  ?  At  whom  shall  I  knock,  that  it 
may  be  opened  unto  me  ?  Who  hath  to  give 
to  him  that  asketli  ?  lie  whose  are  all  things, 
whose  also  I  am,  who  do  ask."  And  where- 
as some  ancient  Greek  copies,  which  it 
seems  that  the  Vulgate  Latin  interpreter  did 
follow,  do  back  this  conclusion,  yet  it  fbllow- 
eth  not,  that  it  is  rashly  added  in  all  the  rest, 
and  so  rashly  received  of  the  Greek  Church, 
but  rather  it  is  most  lilse,  that  the  writers  of 
those  copies  omitted  it,  as  a  thing  commonly 
known,  and  daily  rehearsed  of  every  man  : 
by  which  means  also,  it  is  like,  the  omission 
of  certain  petitions  in  Luke's  Gospel  came. 

Concerning  the  second  example  of  super- 
fluity noted  by  Erasmus,  Rom.  11.  6,  seeing 
all  the  Greek  copies  except  one,  that  we  can 
hear  of  extant  in  these  days,  do  agree  in  this 
text ;  and  Chrysostom  in  his  commentary 
upon  this  place,  likewise  Phofius,  Oecume- 
nius  and  Theophylact  do  read  ii.  mid  ihc  u  xt 
requireth  it  to  make  a  perfect  ;h(Miii.  -i-,  we 
must  rather  think  it  a  defect  in  \(iiir  \  ul-aiu 
Latin  text,  than  a  superfluity  in  tlie  LiitL-k. 
For  the  third  superfluity  of  the  word  wife, 
Mark  10.  29,  Erasmus  hath  nothing  but  his 
bare  conjecture  ;  all  the  Greek  copies  being 
against  him.  But  it  is  a  device  that  you  have 
found  out,  to  make  the  Greek  text  condemn 
itself  of  superfluity,  and  to  justify  ex- 
ceedingly the  vulgar  Latin.  Because  the 
printers  Stephen  and  Crispin  do  set  a  mark 
at  those  words  or  sentences  which  are  found 
in  most  of  the  written  copies,  yet  not  in  all; 
that  the  readers  may  know,  that  such  words 
or  sentences  are  not  found  in  every  written 
copy;  which,  by  no  logic  in  the  world,  ar- 
gueth  the  one  of  superfluity  more  than  the 
other  of  defect,  but  leave  it  to  the  judgment 
and  discerning  of  the  learned,  which  is  most 
agreeable  to  the  truth.  Your  own  Vulgate 
Latin  te.xt,  printed  by  Plantin  and  corrected 
by  Hentenius,  hath^more  than  two  hundred 
places  in  the  New  Testament  marked  more 
than  are  found  in  divers  ancient  copies. 
Wherefore,  if  Popish  logic  be  as  good  against 
Latin,  as  it  is  against  Greek,  I  may  conclude, 
that  the  Vulgate  Latin  text  in  these  super- 
fluities condemneth  itself,  and  justifieth  the 
Greek  text  exceedingly,  as  being  marked  in 
a  number  of  places,  that  such  words  and  sen- 
tences are  superfluous,  in  which  our  Greek 
text  hath  no  such  thing.  For  example,  Acts 
5.  8,  the  word,  mulier,  woman,  hath  a  mark 
of  superfluity  :  and  in  the  same  chapter,  verse 
15,  this  sentence,  "arid  might  be  all  delivered 
from  their  infirmities."  And  Acts  15. 41,  this 
sentence  is  noted  with  a  mark  of  superfluity  ; 
"Commanding  them  to  keep  the  precepts  "of 
the  Apostles  and  Elders ;"  none  of  which  is 


in  our  Greek  text ;  and  therefore  it  provea 
the  Greek  to  be  more  sincere  and  true  than 
the  Latin.  This  is  your  own  argument, 
therefore  you  must  not  deny  it. 

30.  If  you  would  conclude  rightly,  you 
should  say,  that  it  is  no  derogation  to  the  vul- 
gar Latin  text,  to  disagree  from  every  Greek 
copy,  so  it  agree  with  the  most  and  the  best. 
But  to  disagree  from  all,  as  it  doth  some 
times,  or  olten  from  the  most  and  the  best, 
must  needs  be  a  great  derogation  unto  it. 
The  testimony  of  Beza  whicli  you  cite,  is 
nothing  against  himself;  neither  doth  it  jus- 
tify your  vulgate  Latin  text  in  all  places,  but 
only  where  it  followed  the  best  and  truest 
copies  of  the  Greek  text,  as  sometimes  it 
doth:  unto  which  you  do  well  to  confesB 
with  Augustin,  that  "  the  Latin  translations 
that  fail  in  any  thing  must  needs  yield."  But 
the  chief  matter  is  to  prove,  that  it  was  trans- 
lated out  of  the  more  learned  and  diligent 
Greek  copies :  and  that  it  hath  continued 
ever  since  without  alteration  or  corruption. 
The  first  you  take  upon  you  to  prove  by  eight 
reasons,*all  which  shall  be  examined. 

If  it  agree  Vv'ith  the  true  and  uncorrupted 
Greek  text,  we  will  not  complain,  but  you 
must  remember  that  every  Greek  copy,  ex- 
tant or  not  extant,  is  not  sufficient  to  excuse 
it :  neither  can  you  prove  that  it  agrees  with 
the  true  and  uncorrupted  text  in  all  places, 
as  where  it  is  not  only  against  all  old  copies 
extant,  but  also  against  the  reading  and  inter- 
pretation of  all  the  Fathers  of  the  Greek 
church.  Where  you  doubt,  lest  we  shall  for- 
sake the  Greek,  it  is  needless.  Beza,  in 
.Tames  4 :  2,  with  Erasmus,  supposeth  a  letter 
might  be  changed  through  default  of  the 
writers,  in  a  matter  of  no  controversy  or  ad- 
vantage against  you.  In  the  other  place  he 
maketh  no  question,  but  showeth  how  the 
Greek  word  is  taken,  even  in  the  same  sense, 
that  your  vulgate  translator  doth. 

Sometimes  it  doth  agree  with  other  Greek 
copies  set  in  the  margin,  but  not  always;  and 
therefore  this  is  no  good  argument  to  justify 
it  to  agree  with  the  Greek  in  all  places.  If 
it  did  always  agree  with  the  margin,  it  were 
not  enough  to  warrant  it;  except  you  can 
prove  all  that  is  in  the  margin  to  be  always 
the  true  and  uncorrupted,  the  more  learned 
and  diligent  Greek  copy. 

You  make  very  good  conclusions  of  parti- 
culars. We  sometimes  follow  the  marginal 
copies,  as  the  true  text,  and  leave  the  com- 
mon reading;  ergo,  the  maro;inal  copies  are 
always  the  true  text.  In  the  examples  by 
you  noted,  I  have  showed  what  reasons  we 
have  to  prefer  the  marginal  copies.  Bring 
you  the  like  for  those  which  agree  with  your 
Vulgate  Latin,  dissenting  from  the  common 
Greek  reading,  and  then  your  argument  will 
be  of  some  force,  otherwise  you  may  be 
ashamed  to  use  it. 

This  argument  in  effect  is  the  same  as  the 
former.  Therefore  except  you  prove  that 
which  any  copy  of  Erasmus,  Beza,  Gagneis, 
or  any  other  man,  hath  agreeable  to  your 
vulgar  Latin   to  be  a  true,  uncorrupted,  and 


more  learned  and  diligent  copy  than  the 
common  Greeic  text,  you  say  nothing  to  tlie 
purpose.  For  the  Latin  text,  as  you  said  be- 
fore, nmst  yield  and  be  correcied  according 
to  the  Fathers'  meannig,  by  the  true  and  un- 
corrupted  Greeic  text,  and  by  Augustin's 
judgment,  by  tlie  more  learned  and  diligent 
copies;  and  theretore  cannot  be  justified  by 
following  any  Greek  copy,  though  it  be  false, 
corrupted,  lesser  learned,  and  more  negligent. 
As  for  some  Greek  copies,  it  is  not  unldie, 
I  ut  they  have  by  some  perverse  writers  been 
altered  according  to  the  Latin,  or  negligently 
Leen  written  or  copied  out  of  truer  copies. 

This  reason  hath  more  pith  than  all  that 
went  before,  therefore  whereas  your  vulgar 
Ladn  haili  the  consent  of  the  ancient  Fathers 
of  the  Greek  Church,  although  there  be  no 
Greek  copy  extant  at  this  day  to  warrant  it, 
yet  will  we  not  condemn  it,  as  disagreeing 
from  the  Greek  text.  As  in  the  first  example 
you  bring,  1  Tim.  6.  20.  Although  Oecu- 
nienius  doth  read,  as  the  common  reading  is 
now,  yet  he  telleth  you  that  Chrysostom  did 
read  as  your  vulgar  Latin  hath.  Beza  addeth 
Basil,  and  of  the  Latin  Fathers,  Ambrose  and 
Augustin,  and  confesseih  that  it  hath  a  very 
good  sense,  yet  he  preferred  the  other,  per- 
adventure  being  moved  by  the  authority  of 
the  Syrian  interpreter,  who  translateth  it 
vanities  and  novelties.  But  in  your  second 
example  of  John  10.  29,  you  were  foully  be- 
guiled to  say,  so  readeth  'Cyril  and  expounddh 
it,  lib.  7.  in  John  c.  10.  For  that  seventh  book, 
as  the  fifili,  the  sixth,  the  eighth,  are  none  of 
Cyril's  books,  nor  ot  any  ancient  Fathers,  but 
were  added  by  Jodocus  Clicthovius,  a  very 
late  writer,  because  these  four  books  of  Cyril 
are  lost,  and  are  nowhere  extant  at  this  day. 
You  show  yourselves  to  be  diligent  readers 
of  antiquity,  by  this  example.  And  yet  you 
might  have  been  admonished  to  beware  of 
this  ridiculous  error  at  this  time,  if  you  would 
have  vouchsafed  to  peruse  my  rejoinder  to 
Bristow,  sometime  one  of  your  crew,  who 
made  sport  with  this  authority  of  Cyril,  to 
defend  the  vulgar  Latin  before,  and  was  well 
laughed  at  for  his  labour,  as  you  are  much 
more,  among  all  the  learned,  who  by  his 
stumbling  in  the  dark,  could  not  beware  of 
falling  in  the  broad  day  light. 

Your  third  example  is  of  1  Jolm  3.  omnis 
spirilus  qni  solvit  Jrsum,  which  Ireneus  read- 
eth so,  but  of  Ireneus  there  may  be  a  doubt, 
because  he  did  write  in  Greek,  and  is  trans- 
lated into  Latin  by  one  that  followed  the  vul- 
gar Latin  text  very  much,  and  was  not  so 
precise  in  expressing  the  words  of  Ireneus, 
as  may  appear  by  that  parcel  of  Ireneus  in 
Greek,  which  is  reserved  in  Epiphanius. 
Augustin,  in  tract.  G.  in  John,  readeth  this 
text,  according  to  the  Greek  text  that  now  is, 
and  afterward  discourseth  at  large  upon  it. 
But  tov/ards  the  end,  he  rcpeateth  the  text 
according  to  ihc  vulgar  Latin,  and  brieflv 
expounds  it,  whereby  it  seemeth,  that  his  book 
had  both  the  texts.  Except  we  should  sus- 
pect, tliat  those  few  lines  which  concern  the 
vulgar  Latin,  were  interlaced  by  some  that 


would  show  what  sense  the  words  of  the 
vulgar  Ladn  nnght  have.  Indeed  the  words 
in  the  conclusion,  (juidnos  docet,  7ivd  ut  facta 
interrogemus,  verha  Jion  credamus,  do  very  aptly 
agree  with  the  end  of  the  sentence  immediate- 
ly before  those  fines,  adeo  ut  noveritis,  quia  ad 
facta  retulit.  Lodovicus  Vives  noteth  divers 
lines  inserted  in  his  book  De  Civitate  Dei, 
which  in  other  ancient  copies  were  not  to  be 
found. 

Leo  indeed,  who  lived  after  Augustin,  and 
was  a  Bishop  of  Rome,  followed  herein  the 
vulgar  Latin  text.  Socrates  and  the  Tripar- 
tite stor)',  I  have  answered  before.  So  that 
except  you  had  Ireneus  in  Greek,  you  have 
gained  little  certainty  out  of  the  ancient  Fa- 
thers. TertuUian  and  Cyprian  being  for  the 
Greek  reading  that  now  is,  with  aU  the  Greek. 
Church.  , 

Touching  your  fourth  example,  JoAn  5.2, 
if  you  let  Piscina  be  the  nominative  case,  and 
by  probatica  understand  a  gate  of  Jerusalem 
near  to  the  Temple  so  called,  your  vulgar 
Latin  text  is  agreeable  to  the  Greek  text, 
and  need  not  to  be  altered.  And  this  is  Be- 
za's  judgment  for  the  name  of  that  gate,  citing 
Nehem.  3.  1.  &,c.  And  although  Chrysostom 
and  Cyril,  andTheophilact  deceived  by  them, 
read  otherwise,  yet  EuthymiUs,  who  followed 
other  ancient  Fathers  of  the  Greek  Church, 
readeth  agreeable  to  the  Greek  text  that  now 
is,  and  to  the  vulgar  Latin. 

Concerning  vour  fifth  example,  Theodoret, 
as  Beza  telleth  you,  readeth  the  copulative 
conjunction  Km  between  the  two  nouns,  signi- 
fying gift  and  justice,  but  it  appeareth  not  so 
by  his  commentary.  And  his  reading  is  not 
sufficient  to  control  all  the  copies,  and  all 
other  the  Fathers  of  the  Greek  Church,  as 
Chrys.  Phot.  Oecum.  Theophil.  Last  of  all, 
Luke  2.  14,  the  vulgar  Latin  is  maintained  not 
only  by  Origen  and  Chrysostom,  but  also  by 
a  most  ancient  copy  which  Beza  had,  now 
kept  in  the  Library  of  the  University  of  Cam- 
bridge, and  is  not'misliked  of  Beza,  ahhough 
he  follow  the  conimon  reading  warranted  by 
all  the  rest  of  his  Greek  copies,  and  many 
other  of  the  ancient  Fathers.  To  conclude, 
if  all  the  varieties  of  the  vulgar  Latin,  had 
some  ancient  Greek  Father,  or  some  old  copy 
to  avouch  them,  as  a  great  number  have  not ; 
yet  were  not  that  sufficient  to  justify  them, 
if  the  better  learned  and  more  diligent  copies 
be  against  them,  and  the  sense  of  the  place 
do  plainly  require  another  reading. 

We  think  verily,  that  the  old  interpreter 
did  follow  some  Greek  copy  which  he  had, 
in  places  where  he  haih  not  been  depraved. 
But  whether  it  was  alvvay.s  a  true  and  uncor- 
rupted  copy  which  he  followed,  we  must  ex- 
nmine  by  other  copies,  by  consent  of  the 
Greek  Fathers,  by  cUligent  marking  the  scope 
of  the  text,  and  by  the  ancient  translations, 
which  seeing  they  are  often  against  your 
vulgar  Latin  text,  although  the  "interpreter 
followed  some  Greek  co[)y,  whether  extant 
I  or  not  extant,  lie  is  not  altogether  to  be  ex- 
cused, nor  his  translation,  according  to  some 
I  corrupt  copy  to  be  embraced  as  authentical 


PREFACE. 


31 


Beside  this,  it  is  oftentimes  nsanifest,  tiiat 
v'hcn  his  reaiiiii^  was  the  same  that  ours  is, 
j'et  sometimes  because  he  understood  not 
the  property  of  the. Greek  word  or  piirasc, 
souieiiiiie  because  he  was  not  able  to  express 
it  ajitly  in  tiio  Latin  tongue,  lie  halh  connnitied 
many  errors  rneet  to  be  amended,  as  in  the 
annotations  of  Bezu,  Erasmus  and  others,  a 
j;reat  number  may  be  seen.  Tliis  reason 
therefore  is  of  no  force,  to  make  it  better  tlian 
tlie  Greek  generally,  though  the  truth  of 
zOKi'a  for  irvyftri  Were  granted  unto  you :  no 
more  than  a  beggar's  cloak  with  a  hundred 
patches  in  it,  is  better  than  a  fair  gown  of 
velvet,  that  hath  but  one  stich  amiss  in  it. 
As  for  the  word  in  question  if  it  signify  up  to 
the  elbow,  as  Theophylact  and  Euthymius 
take  it,  1  see  no  absurdity,  ahhoujjh  the  Po- 
pish Priest  at  Mass  washeth  only  his  fingers' 
ends,  as  superstition  is  sometimes  nice, 
sometimes  insatiable,  if  we  think  that  the 
Pharisees  washed  their  hands  to  the  elbow.  | 
And  peradventure  it  is  more  probable  that  they  i 
washed  to  the  elbow,  than  that  they  washed 
oftentimes  before  every  meal.  But  seeing 
the  word  cometh  of  ^vyiios,  which  sisnifieth  \ 
a  fist,  the  meaning  may  be,  they  waslied  di-  j 
ligently,  as  they  do  who  oftentimes  rub  one  ; 
fist  in  another:  and  so  it  may  be  taken  for 
often  washing,  as  the  interpreter  of  Euthy-  j 
niius  saith  it  is  taken  of  all  the  interpreters.    | 

The  consent  of  the  Latin  Fathers  who  fol-  j 
lowed  the  vulgar  te.xt,  which  Hieronym  in  his  ' 
time  confessed  to  be  corrupted,   will  not  jus- 
tify  the   vulgar  translation  against    all    the 
Greek  copies,  all  the  Fathers,  all  old  transia-  ' 
tions,  all  circumstances  of  the  text,  and  that 
which  you   add,  all  such  conjectures.     The 
former  example  is  not  agreeable  to  the  rule, 
for  ^as  you  say  it  hath  a   Greek  co|iy  in  the 
Vatican,  it  hath  the  Syriac  translation,  and  a  i 
Greek  author  to  warrant  it,  beside  the  autho-  ] 
rity  of  Augustin   and  Leo,   Fathers   of  the  ' 
Latin  Church.     And   yet  two  make  not   so 
great  a  consent,  to  carry  the  matter  from  all 
copies.  Fathers,   translations,  circumstances  ^ 
and  conjectures.    But  in  truth,  your  vulgar  i 
text,  in  some  copies,  hath  according  to   the 
Greek,  spintux  sanctus,  and  leaveth  out  dafus,  i 
yet  indeed,  this  is  not  to  be  accounted  a  fault  | 
or  variety,  though  it  be  not  precisely  accord- 
ing to  the  word,  which  expresseth  the  true 
meaning  of  the  text,  as  all  men,  except  Ma- 
cedonian heretics,  which  deny  the  divinity  of 
the  Holy  Ghost,  will  confess. 

In  your  second  example,  you  have  small 
consent  seeing  Erasmus  telleth  you,  that 
Augustin  is  corrupted  and  Hieronym,  as  you 
confess  in  the  next  section,  is  against  you, 
and  so  are  some  copies  of  your  vulgar  trans- 
lation. Then  have  you  no  more  but  Am- 
brose :  for  venerable 'Beda  had,  according  to 
the  Greek,  ni  eum  volo  manere,  by  whom  the 
corruption  of  Augustin  is  plainly  discovered, 
seeing  he  hath  notliinginamannerof  his  own, 
but  the  very  words  ofAugustin  upon  tliat  pi  ace. 

I  perceive  you  will  have  your  vulgar  I^atin 
text  to  stand,  though  it  have  neither  Greek 
copies,  nor  Greek  Fathers,  nor  good  rea- 


son, which  you  call  conjectures,  nor  ihe  con- 
sent of  the  La:in  Fatliers,  to  niuiniuin  u. 
l''or  the  divers  reading  ot  the  Latin  I'uthtrs, 
inaketh  no  more  lor  the  Gieek,  than  lor  tlie 
vulgar  Latin,  you  say,  difiering  olteiitimes 
from  both.  Admit  it  be  so,  wlien  ey  diller 
from  both,  yet  when  they  agree  wuii  the 
Greek,  as  you  cannot  deny,  but  ottentiines 
they  do,  they  make  more  for  the  Greek,  than 
lor  the  vulgar  Latin.  And  where  you  say 
they  differ  often  from  both,  that  one  example 
that  you  bring,  argueth  that  you  have  no  great 
store  of  examples,  where  they  diiier  from 
both.  For  the  place  of  Hieronym  agreeth 
fully  with  the  sense  of  the  Greek,  although 
he  add  the  word  sic,  which  is  not  in  the 
Greek,  yet:  maketh  no  alteration  in  the  sen- 
tence, which  is  conditional,  whereas  youf 
vulgar  Latin  is  absolute,  without  condition. 
But  to  put  the  mailer  tnit  nl  (l(i\ibt,  that  no 
readings  of  some  Lutin  or  Ci.ik  Fathers, 
difiering  from  the  vulvar  LiHiii,  ;:i-.-  acdieckor 
condemnation  to  the  same  ;  Ui  za's  authority 
is  cited,  saying,  "  That  whosoever  shall  take 
upon  him  to  correct  ihe  vulgar  Latin  transla- 
tion, out  of  the  aiuiint  I'athers'  writings, 
Greek  or  Latin,  unless  he  do  it  very  circum- 
spectly and  advisedly,  he  shall  rather  mar 
then  mend."  This  is  your  usual  kind  of  rea- 
soning, of  a  particular  to  infer  an  universal. 
But  what  if  he  do  it  circumspectly  ai.d  ad- 
visedly ?  what  if  he  have  not  oi.ly  some 
Fathers'  writing,  but  also  some  Gretk  co- 
pies, or  all  or  most  that  are  extant  ■  what 
if  he  have  good  reasons  taken  of  the  scope 
of  the  text,  and  circumstances  thereof? 
may  he  not  then  be  bold  to  correct  some- 
thing in  the  vulgar  Latin  translation  '!  As 
whensoevtr  Beza,  or  any  other  learned 
man  reproveth  the  vulgar  Latin  interpreter, 
he  doth  it  upon  the  only  writing  of  some  Fa- 
ther, who  had  not  always  the  book  by  him, 
when  he  cited  places  ot  the  Scripture,  but 
either  all  or  some  of  those  proofs,  leading 
him  to  approve  the  writing  of  that  Father,  to 
be  the  true  text,  and  specially  some  Greek 
copy  to  warrant  it. 

31.  They  have  very  dim  eyes,  that  through 
these  gross  paralogisms,  can  see  the  vulgar 
Latin  translation,  in  all  points  approved  good, 
yea  better  than  the  true  text  itself  of  the 
Greek,  so  that  it  may  not  give  place  to  any 
other  text,  copies,  or  readings,  except  it  be  in 
such  faults  evidently  crept  in  by  the  negli- 
gence of  the  writers,  which  you  affirm  to  be 
very  rare.  If  you  would  correct  your  books, 
but  according  to  some  ancient  readings  and 
copies  observed  in  Plantin's  bible,  which  you 
speak  of,  you  should  reform  many  hundred 
places  even  in  the  New  Testament,  and  make 
them  to  be  more  agreeable  to  the  Greek  text, 
than  that  you  take  to  be  your  vulgar  Latin 
translation.  But  except  it  be  gross  cor- 
ruptions, that  may  be  felt  with  the  hand,  you 
will  not  bend  one  joint  to  the  Greek  text, 
such  malice  you  bear  against  the  truth.  Ne- 
vertheless you  translate  that  text,  you  say, 
which  in  your  opinion  isuncorrupt,  we  trans- 
late the  Greek,  which  we  confess  to  be  cor- 


PREFACE. 


rupt,  as  you  have  declared.  What  you  have 
declared,  we  have  sufficiently  confuted  :  it  is 
now  time  to  see  what  you  have  more  to 
charge  us,  with  confession  of  corruption  in 
the  Greek  text. 

32.  The  Calvinists,  you  say,  confess  the 
Greek  text  to  be  most  corrupt,  and  yet  trans- 
late it  only :  yes  forsooth,  they  have  transla- 
ted the  Syriac,  and  some  parts  of  the  Arabic, 
as  they  could  get  the  copies.  But  who  are 
they,  that  confess  the  Greek  text  to  be  most 
corru[)t  .'  You  answer,  Beza,  bringing  in  his 
suspicion  only,  in  four  places.  But  a  suspi- 
cion or  opinion,  is  neither  an  affirmation,  nor 
a  confession.  Yet  let  us  severally  examine 
them.  In  the  first  place,  he  doth  not  suspect 
the  matter,  but  only  maketh  an  objection,  and 
answereth  it,  approvin^with  the  ancient  Fa- 
thers, the  prinincy  of  Peter,  the  priniacy  of 
order,  not  of  dignity.  Yea  he  is  so  far  from 
suspicion  of  this  matter,  that  Mark  3.  16,  he 
readeth  Simon,  thefirst,  where  neither  your 
vulgar  Latin  readeth  so,  nor  the  common 
printed  Greek  te.xt  hath  it  so 

In  the  second  place,  Luke  22.  20,  he  saith  it 
may  be,  that  it  came  out  of  the  margin  into 
the  text,  but  he  doih  not  affirm  it.  He  saith 
turther  that  Basil  readeth  the  participle,  with 
his  article  in  the  dative  case,  which  taketh 
away  ail  difficulty,  yet,  because  all  the  copies 
extant  have  it  in  the  noiuinaiive,  he  concludeth 
in  the  end,  that  the  solecism  may  be  excused 
by  the  property  of  the  Hebrew  tongue,  ex- 
pressed sometimes  in  the  Greek,  as  I  have 
showed  at  larse  in  mine  answer  to  Gregory 
Martin,  cup.  \~ sect.  37,  38,  39. 

In  the  third  place,  he  hath  some  light  sus- 
picion, that  the  words,  to  adore  them,  might  be 
removed  out  of  the  margin  into  the  text,  as  in 
all  written  books,  many  such  like  words  have 
been.  The  ground  of  this  suspicion,  is  the 
authority  of  Justin  Martyr,  who  citing  this 
place  against  Triphon  the  Jew,  leaveth  out 
those  words,  to  adore  them,  yet  he  showeth 
how  it  may  stand  with  the  sense  of  the  He- 
brew text,  of  the  Prophet  Amos  :  and  speak- 
eth  never  a  word  of  corruption. 

In  the  fourth  place,  he  noteth  the  grounds 
of  his  suspicion,  to  be  the  Greek  text  of 
Hosea,  and  the  authority  of  Augustin,  in  Joan, 
tract.  12,  who  readeth,  Vhi  est  mors  contentio 
tua  ?  whereby  it  appeareth  that  the  trans- 
lation which  he  followed,  did  read  vciKog,  and 
not  vtKOi.  So  readeth  Cyprian  ad  Quirinum. 
lih.  3,  cap.  58,  and  Tertullian  De  resur.  cam. 
yet  because  of  the  general  consent  of  all 
copies,  and  other  writers,  Beza  retameth  the 
u.sual  reading. 

Now  come  wc  to  those  places  which  are 
past  suspicion,  as  being  manifestly  affirmed 
to  be  corruptions.  Of  the  first,  you  sav,  he 
calleth  it  a  manifest  error,  that  in  the  Greek 
it  is  400  years  for  300  years.  Acts  13.  But 
that  is  not  so:  for  rehearsing  many  ac- 
counts, of  Beroaldu3,  and  Junius,  and  others, 
he  suspecteth  only  with  Luther,  that  error  to 
be  in  the  number,  he  doth  not  affirm  it  to  be 
manifest. 

The  next  place  is,  Acts  7,  15,  where  he 


thinketh  the  name  of  Abraham,  by  some  un- 
skilful person  to  be  added  as  the  name  of 
Jeremy,  Mat.  27,  and  of  Esay,  Mark  I,  and 
Mat.  13,  as  Hieronym  conlesseth  instead  of 
Asaph,  where  neither  of  both  is  read  at  this 
day.  And  certain  it  is,  that  Abraham  bought 
his  field  of  Ephron,  not  of  the  sons  of  Emor. 
And  Jacob  it  was  that  purchased  the  field  of 
Emor,  the  father  of  Sichem,  as  Hierom  suith. 
Now  if  you  can  give  the  true  sense,  not  leav- 
ing out  the  riame  of  Abraham,  you  shall  de- 
serve great  commendation.  In  the  mean 
time,  Beza  telleth  you,  it  maketh-  no_  uncer- 
tainty or  corruption  in  the  Scripture,  if  a  name 
or  two,  by  errors  of  some  bold  writers,  not  of 
the  author,  be  placed  amiss,  which  by  conter- 
ence  of  other  places,  may  easily  be  espied 
and  reformed.  The  place,  Mark  12.  42, 
though  he  was  long  troubled,  as  he  confesseth, 
about  the  reckoning  of  it,  yet  in  the  end  he 
findeth  out  the  true  account,  how  two  mi  es 
make  a  quadran,  and  suspecteth  no  manner  of 
corruption  at  all. 

Neither  in  the  last  place,  doth  he  so  much 
as  suspect  any  corruption  or  addition,  but 
only  referreth  the  word  Desert,  to  the  way, 
and  not  to  the  city,  although  the  city  of  Gaza 
at  that  time  was  not  inhabited.  This  section 
therefore  proveth  not  that  the  Calvinists,  as 
you  term  them,  confess  the  Greek  to  be  most 
corrupt.  For  here  is  only  one  name  certainly 
judged  to  be  very  untruly  added,  as  all  men 
confess,  the  name  of  Jeremy,  Mat.  27,  to  be, 
and  two  or  three  light  or  uncertain  suspicions, 
about  matters  of  small  weight,  and  such  as 
can  make  no  alteration  of  doctrine,  the  rest 
are  false  and  unjust  accusations. 

33.  He  showeth  out  of  Hieronym,  that  the 
Greek  of  the  Septuaginla,  in  his  time,  agreed 
with  the  original  of  the  Hebrew  in  the  num- 
ber of  70,  and  therefore  he  thinketh  ttcvtc  is 
put  instead  of  navra.  But  all  men  be  not  of 
the  same  opinion,  therefore  although  the 
matter  be  not  great,  it  is  no  reason,  that  the 
whole  Church,  for  that  they  mean  by  (he  Cal- 
vinists, should  be  charged  for  one  man's  opi- 
nion, and  that  but  in  one  matter  of  no  mo- 
ment, to  change  the  doctrine,  to  confess  the 
Greek  text  to  be  most  corrupt. 

In  the  place,  Luke  3,  30,  he  judgeth  rov  Katvav 
to  be  falsely  added  to  Luke,  nol  only  by  au- 
thority of  Moses,  which  were  sufficient  but 
also  by  testimony  of  an  ancient  Greek  copy, 
which  now  is  at  Cambridge.  But  all  your 
quarrels,  touching  Qui  fiiit  Ciiinan,  I  have 
confuted  in  my  defence  against  Gregory  .Mar- 
tin; Preface,  Sect  18,20. 

34.  The  Greek  text  of  the  New  Testament 
needeth  no  patronaM  of  men,  as  that  which 
is  the  very  word  and  truth  of  God.  The  sin- 
ceritv  of  our  translations,  against  all  your 
frivolous  cavillations,  hath  hitherto,  thanks 
be  to  God,  been  so  strongly  defended,  as  you 
have  rio  list  any  more  to  assail  it.  And  as 
touching  your  easy  answer  that  you  can 
make,  why  you  translate  not  the  Greek, /or- 
sooth  bccauxe  it  vs no  infinitchj  corrupted,  all  men 
of  reasonable  understanding  may  conceive, 
how  well  you  have  proved  this  infinite  cor- 


I'REFAGE. 


33 


mption.  The  sum  of  all  your  reasons  being 
drawn  together,  your  argument  is  this.  One 
man  suspecteth  here  and  there,  in  three  or 
four  places,  some  depravation,  or  else  in  a 
name  and  a  number,  thinketh  there  is  some 
corruption,  ergo  liy  confession  of  all  the  Cal- 
vinists,  the  (Jreek  text  is  inhniloly  corrupted. 
But  you  tell  us,  you  will  not  grant  the  Greek 
to  be  so  corrupt,  as  we  say,  though  you  know 
It  less  sincere,  and  uncorrupt  than  the  Latin, 
and  therefore  you  prefer  it,  and  have  trans- 
lated it.  Well,  it  you  know  the  Greek  te.xt 
that  now  is,  to  be  sincere,  where  any  of  us 
hath  but  suspected  or  judt^ed  it  to  be  cor- 
rupt;  and  we  have  proved  it  to  be  sincere 
where  you  have  slandered  it  to  be  corrupt : 
there  is  no  reason,  why  you  should  not 
acknowledge  it  to  be  very  perfect,  and  there- 
fore have  translated  it,  rather  than  the  vulgar 
Latin  :  which  your  own  Bibles  of  Planthi's 
edition,  whereunto  you  refer  us,  do  convince 
of  infinite  variety,  which  as  Hieronym  saith, 
is  a  manifest  argument  of  falsehood,  and  as 
5'et  is  not  decided  among  you,  in  that  variety, 
which  reading  is  to  be  followed,  as  true  and 
authentical. 

35.  A  great  token  of  your  true  meaning, 
that  }'ou  prefer  not  the  vulgar  Latin,  as 
making  more  for  you,  in  which  respect  in 
these  annotations  it  shall  appear,  that  you 
have  more  advantage  in  the  Greek,  than  in 
the  Latin,  being  assured  that  we  have  not 
one,  and  you  nmny  advantages  in  the  Greek. 
These  Popish  brags,  all  that  read  your  writ- 
ings, arf!  so  well  acquainted  with  "them,  that 
we  need  not  stand  in  doubt  of  them  :  having 
tried  by  often  experience,  that  wh«n  the 
matter  cometh  to  approvement,  your  argu- 
ments are  no  better  than  a  false  and  feeble 
cause  can  afford  you,  as  m  answer  to  the  an- 
notations, by  God's  help,  will  be  made  mani- 
fest. In  the  mean  space,  you  note  unto  us 
certain  places,  where  you  have  more  ad- 
vantage in  the  Greek  than  in  the  Latin.  First, 
in  such  places  where  we  dare  not  translate  | 
the  Greek,  because  itmaketh  tor  you,  against 
us.  Secondly,  where  the  Greek  hath  some  | 
words  making  for  you,  which  the  Latin  hath  j 
not.  Of  the  first  sort,  is  the  word  Ju.ifiji<:a- 
tiones,  Luke  1,  which  we  call  ordinances  of 
purpose,  as  Beza  confesseth.  And  why 
should  we  not  of  purpose  avoid  that  term, 
which  may  be  cause  of  ambiguity  and  error, 
when  the  word  in  that  place  'signifieth  ano- 
ther thing  ?  as  I  have  showed  in  my  defence 
against  Martin,  Cap.  1,  Sect.  50,  and  Cap.  8, 
Sect.  1,  and  the  Sections  following. 

For  the  word  Tradiiiones,  mine  answer  is, 
cap.  2,  in  pU  the  sections  :  for  the  words.  El- 
ders, Priests,  cap.  6,  for  Images  and  idols, 
cap.  3,  for  the  place  of  Luke  22,  20,  cap.  I, 
sect.  37,  38,  39. 

But  to  come  to  the  latter  sort.  First  you 
bring  two  texts,  1  Cor  7,  and  Acts  16,  30, 
where  fasting  is  mentioned  in  the  Greek  text, 
which  is  not  in  the  vulgar  Latin.  O  impu- 
dent slanderers!  do  we  deny  fasting,  because 
we  deny  your  antichristian  prohibition  and 
abstinence  from  meats,  to  be  Christian  fast- 
5 


ing  ?  God  be  praised,  our  doctrine  is  sound 
for  fasting,  would  God  our  practice  were  as 
often,  as  our  judgment  is  pure  and  agreeable 
to  the  holy  Scriptures,  in  a  hundred  places 
almost,  that  commend  lasting. 

Your  next  advantage  is  for  free  will,  if 
not  flat  Pelaginism,  but  catercousin  with  it, 
that  man's  will  being  holpen  with  God's 
grace,  is  free  :  and  we  hold,  tiiat  it  is  free 
trom  constraint,  but  not  from  bondage  of  sin, 
Rom.  7.  And  what  other  thingcan you  prove 
out  of  that  text,  1  John  a.  18,  "  he  that  is  born 
ot  God,  preservcth  himself:"  dare  you  say  by 
force  of  free  will,  and  not  by  the  strength 
of  God's  grace  ?  mtdie  your  syllogism,  and 
give  us  a  plain  conclusion,  and  we  shall  see 
what  advantage  the  Greek  text  giveth  you. 

Another  giveth  you  advantage'against  only 
faith.  What  is  that  I  pray  you  ;  Apoc.  22.  14. 
Blessed  are  they  that  do  his  commandments: 
a  goodly  advantage,  I  promise  you.  They 
that  are  justified  by  faith  only  in  his  merits 
I  do  his  commandments,  an  i  none  other. 
Against  special  assurance  of  salvation,  you 
have  Rom.  8.  38.  Paul  saith  not  as  it  is  in 
the  Latin,  certus  .turn,  I  am  sure,  but  Tciruaixai,  I 
a^m  probably  persuaded.  Verily,  either  the 
Greek  word  sii;niiieth  I  am  sure,  so  as  I  can- 
not be  deceived,  or  else  your  vulgar  transla- 
tion is  false.  And  where  he  saith,  I  am  per- 
suaded, he  noteth  the  certainty  of  the  word 
and  Spirit  of  God,  whereby  he  hath  this 
assurance. 

Your  last  advantage  is  about  the  sacrifice 
of  the  Sacrament,  where  the  Greek  text  useth 
the  present  tense,  referring  that  breaking  of 
his  body,  and  shedding  of  his  blood,  to  the 
present  sacrificing  of  it  sjicramentally,  and 
mystically  :  but  I  would  advise  you  to  beware, 
lest  while  you  seek  advantage  for  a  Sacri- 
fice, you  lose  your  best  argument  for  the 
real  presence,  as  you  term  it.  For  you  are 
wont  to  reason  thus  :  He  gave  that  which 
Should  be  crucified,  but  his  natural  body 
was  crucified,  therefore  he  gave  his  natural 
body:  and  so  he  did,  to  be  rec  .ived  spirit- 
ually, as  in  a  Sacrament  or  mystery.  But  to 
shut  you  from  your  sacrifice,  the  word  shed- 
ding, so  often  repeated,  will  be  sufficient,  ex- 
cept you  have  forgotten  your  old  distinction 
of  his  unbloody  sacrifice  from  his  bloody 
sacrifice.  If  his  blood  be  shed  in  the  Sacra- 
ment, then  is  the  Sacrament  also  a  bloody 
sacrifice.  So  that  you  see,  it  is  small  gain 
that  you  gather  by  this  advantage,  that  you 
need  not  cry  out  and  say,  '*  Lo  these  and'  the 
Uke  our  advantages  in  the  Greek  more  than  in  the 
Latin."  Nay  rather  these  be  your  fantasies 
of  the  Greek,  and  of  the  Latin. 

36.  There  is  none  of  us,  that  calleth  the 
vulgar  translation  of  the  New  Testament 
papistical,  as  though  it  were  translated  by 
Papists,  or  else  made  so  greatly  for  Papists, 
when  it  is  rightly  understood  :  but  because  it 
is  so  magnified'by  the  Papists,  that  it  is  pre- 
ferred before  the  Greek  ;  which  is  the  origi- 
nal tongue  in  which  the  New  Testament 
was  written,  and  commanded  by  the  Triden- 
line  Papists,  to  be  counted  the  only  authenti- 


34  PREFACE. 

cal  text.     And  he  that  said,  the  vulgar  trans- 1  that  you  may  deserve  to  escape  all  these  things, 
lation  is   worst  of  all,   spake  of  the  vulgar    and  to  sta7id  before  the  Son  oj  Man,  and  ao  oi me 


translation  of  the  whole  Bible,  in  comparison 
•  of  the  Plebrew  of  the  old  Testament,  and  of 
the  Greek  of  the  New  Testament,  and  of  the 
septuaginta  in  Greek,  and  the  Latin  thereof. 
Your  fond  conclusions,  "  the  Greek  is  more 
Papistical,  and  Papistry  is  yery^  ancient,  if  the 
vulgar  translation  be  papistical,'"  be  as  good 
as  your  antecedent.  Some  of  them  call  it  so, 
which  I  am  sure,  no  man  of  learning  hath 
done,  otherwise  than  1  have  before  declared, 
except  it  be  for  that  it  is  abused  of  Papists, 
to  maintain  Popery,  when  indeed  the  trans- 
lator had  no  such  meaiiing,  as  in  the  three 
first  examples  it  is  manifest:  for  hy pan iten- 
iiam  agite,  he  meant  not  popish  doing  of  pe- 
nance, but  true  and  Christian  repentance  :  yet 
you  will  not  give  over  the  show  ot  popish 
penance  and  satisfaction,  that  you  have  by 
that  translation.  Likewise,  by  sacramentum, 
Eph.b.  32,  he  meant  nothing  but  a  mystery 
generally,  as  the  truth  of  the  Greek  is,  and  as 
you  do  well  prove  out  of  his  translations  of 
the  same  word,  Apoc.  17.  Nevertheless,  if  you 
give  over  the  hold,  you  would  seem  to  have 
of  that  translation,  to  make  matrimony  a 
Sacrament  of  the  New  Testament,  in  that 
sense  that  Baptism  and  the  Lord's  Supper 
are   called   Sacraments  :   you  shall  have  no 


rest:  for  not  only  his  translation  had  been  i 
true,  but  the  sentences  through  his  untrue 
translation  had  been  false  :  for  though  men 
deserve,  and  are  accounted  worthy  ofpunish- 
ment  and  damnation  by  sin,  yet  they  deserve 
not  God's  grace  and  his  kingdom,  by  their 
works,  but  are  accounted  worthy  of  his  bless- 
ing and  eternal  felicity,  for  Christ's  sake  of 
God's  mere  mercy.  But  you  ask  whether 
Primasius,  Augustin's  scholar,  were  a  Papist 
for  using  this  text,  and  all  the  rest  that  have 
done  the  like  ?  I  answrr  no.  For  Prima- 
sius meaneth  nothing  else,  but  that  God  is 
pleased,  as  the  Greek  word  signifieth,  to  ac- 
cept such  sacrifices.  "  With  such  sacrifices 
and  gilts  God  is  pleased  to  receive  them: 
wherefore  he  saith  by  the  Prophet,  I  will 
mercy  and  not  sacrifice.  The  poor  man  is 
not  to  be  considered,  which  seemeth  to  re- 
ceive, but  rather  he  which  commanded  to 
give  :  for  the  alms  which  is  given  to  the  poor 
man  upon  earth,  is  received  of  God  in  heaven. 
And  think  not  that  he  will  render  unto  thee 
that  which  he  hath  received  :  for  thou  hast 
given  earthly  things,  but  thou  shall  purchase 
eternal  things."  These  be  the  words  of  Pri- 
masius, which  declare,  that />ro7ner£?or  was  vul- 
arly  taken   for  dilecior,  to  be    pleased  or 


show  in  the  Scriptures  to  dazzle  the  eyes  of  |  dehghted.  Neither  doth  he  mean  any  merit- 
"  -.  ■•  ^'  1  ,  •  .  •.  j^g  j^y  jj^g  term  ot  purchasing,  which  he 
usetli :  for  he  was  an  utter  enemy  to  the  Pela- 
gians, as  his  master  Augustin  was,  but  only, 
that  God  of  his  mercy  doth  crown  and  re- 
ward his  own  gifts,  not  our  merits,  as  Augus- 
tin saith.  And  when  he  useth  the  name  of 
merits,  he  meaneth  simply,  works,  as  many 


the  ignorant.  For  Gratia  Plena,  1  think,  if 
he  had  understood  the  force  of  the  Greek 
word  rightly,  he  would  have  translated  it 
otherwise.  That  he  translateth  the  very  like 
word,  plenus  ulceribus,  which  we  also  trans- 
late,/wi  of  sores,  ii  may  excuse  him  of  par- 
tial affection,  but  cannot  defend   his  transla- 


tion, to  express  the  sense  of  the  Greek  word,  j  of  the  old  writers  Qui  in  that  time  :  for  other- 
For   the  very  like  word  he  translateth ^us/j^-  j  wise  there  is  no  Father  so  clear  for  justifica- 


tatt,beingjustifiedormade  just,  not  full  of  jus- 
tice, Rom.  3.  14,  and  1  Cor.  4  4,  justifcatus 
sum,  I  am  justified.  But  concerning  the  last, 
phrase,  Heb.  13,  because  he  could  not  express 
his  own  mind  in  Latin,  I  know  not  what  his 
meaning  was,  but  leave  it  to  God  and  himself. 
Nevertheless  it  is  certain,  that  it  is  not  only 
barbarous,  but  also  false  and  blaspiiemous  to 
say,  that  by  good  works  God's  favour  is 
deserved. 

The  active  of  this  verb,  Heb.  11.  5,  and  6, 
he  translateth  placuisse  and  phcere,  to  please 
and  to  have  pleased  :  what  else  can  the  pas- 
sive then  signify,  but  to  be  pleased  ?  which 
perhaps  he  meant,  if  he  had  known  any 
Latin  word  of  the  passive  voice  that  had  sig- 
nified so  much,  for  lack  of  which,  he  used 
the  term,  wliich  was  of  the  common  people 
used  in  that  sense. 

Now  where  he  useth  the  word  mereri, 
Heb.  10.  29,  you  say  we  like  it  well  enough": 
but  how  know  you  our  liking  so  well?  we 
may  allow  the  sense  of  the  translation  as 
jood,  because  wicked  men  are  thought  wor 


ion  by  faith  only,  as  Primasius  is,  Rom.  3, 
upon  these  words,  being  justified  freely :  Hear 
this  word  freely,  and  hold  thy  peace  of  me- 
rits. Likewise  upon  Rom.  4,  and  many  other 
places  :  and  who  so  used  this  text  according 
to  this  meaning,  we  take  theiu  not  for  Papists. 

But  further  you  demand,  whether  Cyprian 
was  a  Papist,  for  using  so  often  this  speech, 
promereri,  ^c.  I  answer :  The  using  of  the 
v/ords  maketh  not  a  Papist,  but  the  Popish 
meaning,  which  Cyprian  hath  not;  but  that 
God  is  pleased  with  just  works  and  obedi- 
ence, repentance  and  humility,  not  merited 
or  deserved  :  for  he  citeth  the  Scripture  plen- 
tifully, that  we  ought  to  glory  in  nothing, 
seeing  nothing  is  ours.  Test,  ad  Quirin.  cap. 
4.  And  that  we  miist  put  our  trust  only  m 
(lod,  and  glory  in  him.  Cap.  10.  Your  last 
question,  was  it  papistry  to  say  Senior  for 
Preshiter,  ^c.  is  foolish  trifling.  We  accuse 
not  your  translator  ofpnpistry,  though  you 
abuse  his  untrue  or  unperfect  translations  to 
the  defence  of  papistry. 

We  have  answereci  before  of  the  words : 


gOOu,   utv-ciucJi,  ..i^.v^..  .......  . — _ ■    - — --   — -   ■ 

thy  of  punishment  according  to  their  deserts:  and  for  the  sentences  we  say,  they  are  no 
but  we  do  not  allow  the  translation,  to  be  agree-  papistical  translations,  neither  do  they  any 
able  to  the  sense  of  the  Greek  word  ufiwO^/crcrrt,,  thing  in  the  world  favour  Papi.stry  :  for  they 
and  therefore  he  could  not  have  said  truly,  arc  vvell  translati<d,:uid  the  very  words  of  the 
according  to    the  same  Greek  verb,    ttaa-Zi  |  Holy  Ghost :  when  you  can  conclude  any  Pa- 


PREFACE. 


fiistry  out  ot  tliese  sentences  in  MOd  and 
awful  form  of  arguments,  we  will  vield  to 
your  Papistry.  Fmally,  the  ancient  Failiers, 
general  Councils,  and  Churches  of  the  west 
part,  that  used  these  speeches  hefore  Pa- 
pistry was  hatched  and  fully  shapen,  were 
not  all  Papists,  but  most  of  them  professed 
enemies  to  the  usurped  tyranny  of  the  Pope, 
to  the  pride  ol  his  Clergy,  to  merit  of  works 
and  free  will  :  and  were  maintainers  of  justi- 
fication by  faith  onlj',  of  the  marriage  of  them 
that  were  not  able  to  keep  the  vow  of  conti- 
nence, as  in  answer  to  these  annotations  it 
shall  more  fully  appear ;  and  by  their  own 
words  not  mangled,  gelded,  and  falsified,  as 
they  are  in  your  annotations,  but  truly  set 
down  as  their  books  shall  testify,  whereby  it 
shall  be  evident,  that  you  believe  not  as  they 
believed,  nor  interpret  as  they  interpret,  as 
you  use  not  the  translation  that  many  of  them  i 
used,  nor  speak  as  they  spake. 

37.  Not  the  desire  of  sincerity,  but  rather  1 
of  obscurity,  hatiimade  you  thrust  in  a  great 
number  of  words,  not  only  Hebrew  or  Sy- 
riac,  which  are  found  in  the  Greek  text,  but 
also  Greek  and  Latin  words,  leaving  the 
English  words  of  the  same,  which  by  long 
use,  are  well  known  and  familiar  in  the  Eng- 
lish tongue.  And  as  for  Hebrew  and  Syriac 
words,  which  are  found  in  the  Greek  text,  it 
is  not  to  be  misliked  that  they  should  be 
brought  also  into  the  English  tongue  :  be- 
cause the  Spirit  of  God,  not  without  cause, 
writing  Greek,  did  think  it  meet  to  receive 
them.  And  therefore  in  our  translations, 
we  retain  them  all,  except  a  few  that  are 
usually  expressed  in  English:  as  Amen, 
Amen,  in  the  beginning  of  a  sentence,  which 
might  well  have  been  used,  but  that  the  trans- 
lator studied  to  be  more  plain,  and  to  express 
the  meaning  of  that  asseveration.  Alleluiah 
we  use  in  the  New  Testament,  because  we 
find  it  in  the  Greek  Testament:  but  when 
we  translate  the  Old  Tes'iment,  there  is  no 
reason  why  we  should  not  translate  it  into 
English,  as  well  as  other  words  of  the  text. 
We  say  also  Hosaima,  Raca,  Belial,  yea,  and 
Corbana,  because  we  find  them  in  the  ori- 
ginal text.  But  as  for  Greek  terms,  which 
may  well  enough  be  expressed  in  the  Eng- 
lish tongue,  we  see  no  cause  why  we  should 
retain  them,  as  Farasceve,  Azymes,  Neophyte. 
And  if  you  had  so  religious  a  care  to  use 
all  the  Greek  words  in  your  English  trans- 
lation, which  you  find  in  your  vulgar  Latin 
text,  then  you  would  as  well  have  translated 
these  and  such  like  Greek  words  as  your 
Latin  text  hath.  Magi,  Ecclesia,  Archifriclinus, 
Enccenia,  Dyscolis,  Pyra,  Nanclerus,  Typhoni- 
cus,  Bolis,  Artemon,  Dithalassus.  Mages,  Ec- 
clese,  Architricline,  Encenes,  Discoles,  Pyre, 
Nauclere,  Typhonike,  Bole,  Artemon,  Ditha- 
lasse,  and  not  as  you  have  done,  Sases, 
Church,  Chief  Steward,  Dedication,  Way- 
ward, Fire,  Master  ofthe  ship,  Tempestuous, 
Sound,  Mainsail,  a  place  between  the  two 
seas,  where  if  we  should  pick  quarrels  as 
you  do  against  us,  we  should  make  ourselves 
to  all  wise  people  ridiculous,  as  you  are. 


You  neither  like  that  our  translation  calleth 
Farasceve,  the  day  of  preparing,  nor  the  pre- 
paration of  the  Sabbath,  and  yet  both  are 
true,  according  as  the  word  is  taken  in  that 
place.  You  say  it  is  a  solemn  word  for  the 
Sabbath  eve  ;  but  you  are  short  ofthe  sense, 
for  it  is  taken  for  a  whole  day  before  the 
evening,  and  for  the  day  of  preparing  :  nei- 
ther of  which  are  contained  in  your  Popish 
term,  eve.  Where  vou  say,  it  is  taken  for 
Good  Friday  only,  Ignatius  is  against  you, 
Epi.  5,  using  it  for  every  Friday.  We  trans- 
late Fascha,  Easter,  or  Passover,  the  one 
being  the  usual  English  term  for  tiiat  feast, 
the  other  expressing  the  meaning  of  the  He- 
brew word.  And  what  signifietn  Azyma  but 
sweet  bread,  and  unleavened  bread,  as  we 
translate  it,  and  Panes  propositionis  but  the 
show-bread,  or  the  bread  that  is  showed  ? 
yet,  you  say,  that  the  one  is  false,  the  other 
ridiculous  and  strange  :  nevertheless  some 
of  the  best  learned  among  you,  have  used 
those  terms,  as  Heskins,  lib.  1,  cup.  15,  and 
22,  Slapleton  translation  of  Beda,  lib.  5,  cap. 
22.  You  mislike  that  Neophytus  is  translated 
a  young  scholar,  and  will  nave  it  restrained 
to  those  that  are  newly  baptized,  though  they 
be  old  scholars.  We  know,  that  Neophytus 
doth  signify  one  lately  planted,  and  so  were 
they  called,  that  were  lately  baptized,  in  as 
much  as  by  the  visible  sign  of  baptism  they 
were  newly  ingrafted  into  the  faith  :  but 
if  any  such  were  well  learned,  he  was  not 
excluded  from  the  office  of  a  Bishop,  from 
which  Paul  excludeth  Neophytum,  as  appear- 
eth  by  the  story  of  Ambrose,  who  was  chosen 
Bishop  before  he  was  baptized,  and  ordained 
Bishop  the  eighth  day  after  he  was  baptized. 
Neither  doth  Catechumenus  signify  always 
him  that  is  not  baptized,  for  Paul  useth  it, 
Galat.  6,  6,  for  every  one  that  is  instructed. 
If  Phylacteria  could  as  well  be  Ervglished 
either  for  sense  or  term,  as  Didragma,  Para- 
cletus,  and  such  like,  I  think  the  translators 
would  not  have  feigned  a  term  of  the  Greek 
M'ord  :  although  the  word  Phylacteries  was 
usual  in  the  English  tongue,  before  our  late 
translations,  as  appeareth  in  the  Homil.  of 
Wiclifi'upon  the  Tuesday  in  the  second  week 
of  Lent.  Where  he  also  showeth  what  they 
were.  Concision -we  use  also,  to  express  the 
allusion  unto  circumcision  :  but  there  is  no 
such  like  reason,  for  Prepuce,  depositum, gratis, 
and  such  like  Latin  words  as  you  use.  Evan- 
gelium  signifieth  the  glad  tidings  ofthe  Gos- 
pel, and  so  we  translate  Luke  2.  Evangelizo 
I  bring  you  glad  tidings.  And  yet  lodochus 
Lorichius  a  Popish  doctor,  in  his  Gospel, 
contendeth  that  Evangelium  signifieth  pro- 
perly Bonum  nuntium,  good  tidings  rather 
than  glad  tidings.  So  that  by  his  judgment, 
thatwhich  you  reprove  is  the  better  transla- 
tion. But  why  do  you  not  call  Evangelium  the 
Evangil,  as  the  Scots  do  ?  as  well  as  Evan- 
gelizare  to  Evangelize,  but  that  you  affect 
novelty  of  words,  to  obscure  the  Gospel, 
as  much  as  you  can.  In  the  rest,  which  you 
call  Catholic  terms,  you  are  glad  to  have  a 
sound  of  words  out  of  the  Scripture  for  a 


36 


l>KEi^'ACE. 


show,  seeing  you  have  no  raatier  at  all  to  jus- 
tify your  Popish  Advent,  penance,  traditions, 
and  such  like. 

38.  By  all  means  you  labour  to  suppress  the 
light  ot  truth,  under  one  pretence  or  another. 
For  what  prejudice  had  it  been  to  the  sense, 
if  you  had  translated  spiritmks  nequitioB,  spi- 
ritual wickedness,  as  you  do  desideriis  carnis 
luxurice,  the  desires  of  fleshly  righteous- 
ness, 2  Peter  2, 18  ?  Your  second  example, 
John  2,  is  no  hard  phrase  in  Greek,  but 
very  vulgar  and  common,  signifying  as  we 
have  translated,  "  What  have  I  to  do  with 
thee,  woman  ?"  but  that  you  are  angry  with 
Christ  for  reprehending  his  mother,  wlien 
she  was  i  i  fault :  whom  you  hold  to  be  void 
of  all  sin,  even  original,  contrary  to  the  Scrip- 
tures. Otherwise  you  are  not  so  precise  in 
the  same  phrase  :  For  Matt.  8,  29,  Quid7iobis 
el  tibi,  you  translate,  "  What  is  between  us 
and  thee  ?" 

In  the  third  example,  some  of  your  old 
copies  agreeing  with  the  truth  of  the  Greek, 
why  do'you  follow  the  error  of  the  rest  of 
your  copies,  but  that  you  love  darkness 
rather  than  light  ?  In  the  fourth  example, 
the  words  of  the  te.xt  following,  "  Thou 
hearest  the  sound  thereof,"  do  plainly  argue, 
that  spiritus  in  that  place  sisnifieth  the  wind, 
and  not  the  Holy  Ghost.  For  the  sound  or 
noise  of  the  Holy  Ghost  is  not  heard.  Nei- 
ther do  the  ancient  Fathers  otherwise  trans- 
late it,  though  by  that  text,  as  they  may 
well,  they  prove  the  free  working  of  God's 
spirit. 

In  the  fifth  it  is  plain  both  out  of  the  text, 
and  out  of  Matthew  8,  24,  that  the  vessel  was 
filled  with  the  waves  of  water.  In  the  sixth 
example,  Luke  22,  5,  Paul,  1  Cor.  11,  doth 
warrant  us  that  tliis  is  Luke's  meaning,  "  This 
cup  is  the  New  Testainent."  But  you  know- 
why  you  would  have  hidden  it  as  much  as  is 
possible,  because  it  is  direct  against  Transub- 
Stantiation.  In  tlie  seventh,  our  translation  is 
according  to  the  meaning,  as  appeareth.  Matt. 
24,  21.  though  yours  be  more  precise  to  the 
word  of  Mark. 

In  the  eighth  place,  you  say,  that  we  boldly 
and  presumptuously  add  the  word  Scripture, 
James  4,  6,  saying,  "The  Scripture  giveth 
greater  grace,"  whereas  you  leave  it  indif- 
ferent to  the  Scripture,  and  the  Holy  Ghost 
both  going  before.  By  which  reprehension 
you  verify  the  saying  of  the  Apostle,  "The 
spirit  that  dwclleth  in  you  lustcth  to  envy." 
For  except  envy  of  our  well  doing  had 
blinded  your  eyes,  you  would  never  have 
said,  that  the  Holy  Ghost  is  that  spirit  that 
lusteth  unto  envy,  as  both  your  vulgar  trans- 
lation, and  you  yourselves  do  render  the  text. 

In  the  mnth,  you  seek  a  knot  in  a  rush, 
Heb.  12,  21,  for  whether  this  word,  that,  he 
added  or  omitted,  the  sense  is  all  one.  And 
you  yourselves  add  many  other  words  for 
explication,  as  it  is  necessary  for  every  trans- 
lator. 

Men  and  brethren,  is  our  English  phrase, 
as  masters  and  friends,  of  the  same  persons. 
.And  what  difference   is   there  between   a 


widow  woman,  and  a  woman  that  was  a 
widow  ?  A  woman,  a  sister,  the  original  text 
saith  not,  1  Cor.  9,  bat  a  sister  to  wife  :  for  it 
were  absurd  to  say,  a  sister  a  woman.  But 
where  you  say,  the  hell  of  fire,  seeing  your 
Latin  is  gekennti  ignis,  why  say  you  not  the 

fehenna  of  fire,  as  you  say,  PaKch,  and  not 
assover.  Amen,  Amen,  and  not  verily,  ve- 
rily ?  If  youmay  express  not  only  the  phrase, 
but  also  the  Hebrew  word  in  English,  without 
offence  against  the  majesty  of  that  speech,  we 
may  be  bold  to  bring  the  Hebrew  phrase  into 
the  English  tongue,  so  as  it  may  be  under- 
stood of  Englishmen. 

39.  Seeing  you  confess,  that  the  Latin 
bein^  a  translation,  cannot  always  attain  to 
the  full  sense  of  the  principal  tongue,  why 
did  you  not  translate  out  bf  the  Greek  which 
is  the  principal  tongue  ?  And  why  doth  the 
"Tridentine  assembly  authorize  that  transla- 
tion for  only  authentical,  which  neither  doth 
nor  can  attain  to  the  full  sense  of  the  principal 
ton;^iJe,  before  the  text  of  the  principal  tongue 
itself  ?  As  for  the  advantage  of  your  cause 
whereof  you  speak,  that  hath  been  exactly 
examined  already,  and  more  shall  be  in  the 
proper  places. 

It  you  added  the  Latin  word  every  time, 
that  you  give  not  the  precise  signification 
thereof,  yOu  should  make  yourselves  and 
your  vulgar  Latin  translation  ridiculous  even 
to  children  that  are  young  grammarians,  as 
when  vou  translate /cejierator,  a  creditor,  Luke 

7,  stabitlum  an  inn,  Luke  10,  navis  a  boat, 
Mark  8,  navicula  a  ship,  Luke  5,  Non  quia  de 
egenis  verlinehat  ad  eum.  Not  because  he 
cared  for  the  poor,  and  such  like. 

How  precise  you  are,  let  those  few  ex- 
amples last  before  remembered  testify  And 
for  adding,  let  your  own  confession  bear  wit- 
ness. Curaverunt  Slephanum.  "  Tliey  took 
order  for  Stephen's  funeral :"  where  a  plain 
dressing  of  his  battered  body  unto  burial  is 
signified,  and  no  pompous  funeral  And  if  I 
should  follow  such  small  quarrels  as  you  do, 
I  might  bring  plenty  of  examples,  as  2  Cor. 

8,  Qui  multum,  he  that  had  much,  and  Qui 
modicum  7wn  minoravit,  he  that  had  little, 
wanted  not.  2  Cor.  1,  Supra  virtutem,  above 
our  power.  1  Cor.  13,  Evaciiavi  wa;  erant 
parvnli,  I  did  away  the  things  that  oelanged 
to  a  little  one. 

For  diminishing,  take  these  examples.  1 
Cor.  14.  But  if  they  learn  any  thing,  will  or 
desire  left  out.  Acts  25.  But  Festus  an- 
swered that  Paul  is  in  Cesarea,  this  word 
kept,  being  omitted.  But  Acts  10,  41,  in  a 
place  of  great  importance,  and  a  matter  of 
some  controvery,  the  text  is  diminished  of  a 
whole  clause  testibus  praordinatis  a  Deo,  for 
which  you  give  us  no  English  at  all.  Like- 
wise Heb.  1,  28,  in  a  matter  of  controvers)r, 
where  the  Latin  is.  Lex  enim  homines  consti- 
tuit  sacerdotes,  yon  translate  for  the  Law  ap- 
pointeth  Priests  them  that  have  infirmity,  leaving 
out  Homines,  where  the  antithesis  is  between 
the  Priesthood  of  men,  and  of  the  Son  of 
God. 

These  be  diminishings  of  your  Latin  text, 


PREFACE. 


which  otherwise  is  defectire  from  the  Greek 
ia  a  hundred  places,  yet  you  make  a  great 
matter,  that  the  name  ot  Paul  is  left  out 
in  the  title  of  the  Epistle  to  the  Hebrews, 
and  the  name  of  Catholic  in  the  title  of  the 
Epistle  of  James.  But  the  tiiles  are  no  part 
of  the  word  of  God.  One  ancient  Greek  copy 
leaveth  out  the  name  of  Paul.  Again,  thot-( 
other  five  Epistles  are  called  Catholic  or  ge- 
neral, not  as  though  the  doctrine  of  them, 
were  more  sound  and  Catholic  than  the  doc- 
trine of  Paul's  Episdes,  but  because  they  are 
directed  to  uo  special  city  or  country,  but 
either  nniversal  to  all  Christians,  or  to  all 
Jews,  inhabiting  many  nations. 

40.  You  take  enough  unto  you,  to  use  your 
judgment  in  pointing,  which  may  alter  the 
whole  sense,  and  sometimes  ^ive  a  contrary 
meaning.    And  as  you  are  bold  sometimes  to 


prefer  the  margin  reading,  before  the  text, 
wlien  by  the  Greek  or  the  Fathers,  you  see  it 
is  a  manifest  fault  of  the  writer,  so  might  you 
have  done  in  many  more  places,  and  made 
your  translation  more  agreeable  to  the  truth 
of  the  Greek  text:  if  you  had  not  rather  fly 
from  the  truth,  than  come  no  nearer  than  you 
be  enforced. 

Now  I  also  let  the  reader  understand  my 
purpose  in  answer  to  the  Annotations.  I  mean 
not  to  strive  for  every  word  in  the  margin, 
as  the  name  of  the  Popish  feasts,  and  such 
like,  neither  to  meddle  with  those  Annota- 
tions, which  although  they  be  not  rightly 
gathered  out  of  the  text,  yet  contain  no  im- 
piety, or  slander  of  the  Church,  or  the  true 
members  (hereof  But  only  with  such  as  are 
framed  against  the  truth,  and  the  maintainers 
of  it. 


REPLY  TO  THE  INTRODUCTORY  REMARKS. 


The  truth  and  sense  of  the  Scripture  com- 
eth  not  only  by  the  credit  we  give  unto  the 
Church,  but  also  by  the  spirit  of  God  which 
giveth  witness  to  his  word,  as  the  Prophet 
saith,  "My  spirit  which  is  within  thee,  and 
my  words  which  1  have  put  in  thy  mouth, 
and  the  mouth  of  thy  seed,  shall  not  fail  for 
ever."  And  therefore  you  falsify  Augustin's 
authority,  in  translating  commoveret,  moved. 
For  he  saith  as  there  were  many  things, 
which  held  him  in  the  Catholic  faith,  so,  if  he 
were  not  an  infidel,  he  would  not  believe  the 
Gospel,  unless  the  authority  of  the  Church, 
for  the  most  part,  do  first  move  the  outward 
man,  to  know  and  reverence  the  Scripmres  : 
yet  afterward,  by  the  spirit  and  the  word,  he 
is  confirmed  in  the  faith  of  them,  so  that  now 
he  believeth,  not  only  for  the  authority  of  the 
Church,  which  consisteth  of  men,  but  by  the 
assurance  of  the  word  of  God,  and  the  autho- 
rity of  the  word  itself,  expressed  in  the 
Scriptures.  And  therefore  Augustin  in  the 
14th  chapter  of  the  same  book,  saith  of  the 
Maniches,  as  we  may  say  of  the  Papists, 
"  what  have  we  to  do  but  to  forsake  them, 
that  invite  us  to  know  certain,  and  afterward 
command  us  to  believe  uncertain  things  :  and 
to  follow  them  which  invite  us  first  to  believe, 
that  which  we  are  not  yet  able  to  behold, 
that  being  made  stronger  through  faith  itself, 
we  may  attain  to  understand  that  we  believe, 
now  not  men,  but  God  himself,  confirming 
and  lighting  our  mind  inwardly."  The  other 
two  sentences  of  Augustin,  although  they  be 
not  truly  and  wholly  cited,  yet  they  contain 
nothing  for  the  Popish  Church  which  is  not 
Catholic,  but  particular,  heretical,  antichris- 
tian,  and  hath  no  succession  in  doctrine  from 
the  Aposiles  and  the  Bishops  of  the  primitive 
Church  whose  doctrine  it  hateth  and  perse- 


cuteth.  For  it  is  continuance  in  the  same 
doctrine  that  Augustin  commendeth,  and  not 
sitting  in  the  same  place,  where  the  Apostlea 
and  ancient  Bishops  sat. 

Luther,  Zuinglius  and  Calvin,  who  received 
and  believed  all  the  Scriptures  of  God,  and  al- 
ways gave  sovereign  authority  only  unto  them, 
are  unfitly  compared  with  such  heretics,  as 
Tertullian  named,  who  refused  what  Scrip- 
tures they  would,  and  corrupted  the  rest  at 
their  pleasure.  Therefore  although  all  their 
heresies  are  condemned  by  the  Scriptures, 
which  is  sufficient  to  establish  the  faithfiil, 
yet  it  was  in  vain,  to  encounter  with  them,  by 
authority  of  Scriplures,  which  they  did  not 
admit ;  whereas  by  the  argument  of  pre- 
scription, they  were  plainly  convinced.  For 
as  Tertullian  smth.  that  is  true  v;hich  is  ^rsi, 
and  that  is  false  which  is  latter,  which  is  the 
meaning  of  Tertullian,  and  his  scope  in  that 
book  of  prescription  against  heretics. 

The  Papists  in  this  point  of  vaunting,  are 
not  behind,  as  appeareth  in  the  preface.  And 
wherefore  serve  these  Annotations,  but  to 
vnunt  themselves  of  the  Scriptures  .'  But 
they  are  never  the  more  to  be  trusted  for  that, 
but  the  Scriptures  more  diligently  to  be 
searched,  and  studied,  that  their  falsehood  in 
perverting  them,  may  the  better  be  espied 
and  discovered. 

Calvin  and  Jewel  have  their  pages  gar- 
nished not  only  with  authorities  of  Scriptures, 
but  also  the  sentences  of  the  ancient  fathers 
of  the  primitive  Church,  which  by  the  judg- 
ment of  Vincentius,  are  means  to  bring  them 
to  the  true  understanding  of  the  Scriptures, 
and  are  testimonies,  that  they  teach  not  their 
ov\Ti  new"  inventions,  as  Samosatenus,  Pris- 
cillian,  Eunomius,  Jovinian,  &,c.  but  the 
ancient  faith  of  the  Church,  planted  by  the 


S3 


REPLY  TO  THE  INTRODUCTORY  REMARKS. 


Apostles,  ana  continued  by  the  ancient  fathers  i 
for  many  hundred  years  after  Christ,  even 
until  the  Apastacy  was  made   by  Antichrist.  | 

While  you  hold  tradition  beside  the  Scrip- ' 
ture  to  be  necessary,  you  cannot  defend  the  i 
Scripture  to  be  perfect  and  sulTicient  by  itself,  [ 
unto  all  points  of  faith,  as  Vuicentius  saith:j 
whom  you  falsify  in  translating  ad  omnia  in  | 
all  points  ;  and  leaving  out  that  he  saith  be- 1 
fore,  of  the  means  to  defend  faith,  which  are 
the  authority  o<  God's  law,  and  the  tradition  | 
of  the  Catholic  Church,  which  tradition 
bringeth  in  nothing  that  is  left  out  of  the 
Scriptures,  as  yours  do,  but  containeth  the 
sum  of  Catholic  doctrine  grounded  in  the 
Scriptures.  As  appeareth  plainly  by  the 
words  of  the  same  Father,  abridging  his  for- 
mer sentence.  "  We  have  said  before,  that  this 
hath  always  been,  and  is  also  at  this  day, 
the  custom  of  the  Catholics,  to  approve  the 
true  faith,  by  these  two  means.  First  by  the 
authority  of  the  divine  canon,  afterward  by 
tradition  or  delivery  of  the  Catholic  Church, 
not  because  the  canon  alone,  is  not  by  itself 
sufficient  unto  all  things :  but  because  many 
interpreting  the  words  of  God  after  their  own 
pleasure,  do  conceive  divers  opinions  and 
errors.  And  therefore  it  is  necessary  tliat 
the  understanding  of  the  heavenly  Scripture 
be  directed  to  one  rule  of  ecclesiastical  sense, 
only  in  those  questions  chiefly,  on  which  the 
foundations  of  the  whole  Catholic  doctrine 
do  lean." 

By  which  saying  it  is  plain,  that  Vincentius 
allowed  another  manner  of  perfection  and 
sufficiency  of  the  Holy  Scripture,  than  you 
do  acknowledge,  which  teach,  that  tiiere  be 
articles  of  faith  necessary  to  be  believed, 
which  are  not  to  be  proved  out  of  the  Scrip- 
ture, but  stand  only  upon  credit  of  tradition, 
as  prayer  for  the  dead,  invocation  of  Saints, 
&c.  whereas  Vincentius  .speaketh  of  no  tra- 
dition but  that  which  is  grounded  upon  the 
canon  of  the  Scriptures. 

In  the  second  testimony  of  Basil  also,  you 
falsify  his  meaning,  translating  dogmata,  arti- 


cles of  religion,  whereby  you  would  have  it 
thought,  that  he  speakeih  of  articles  of  faith 
and  doctrine,  preached  in  the  Church,  which 
have  no  warrant  of  the  Scriptures,  whereas 
he  speaketh  only  of  forms  of  speech,  by  which 
the  articles  of  faith  taught  in  the  Scripture, 
are  expressed,  and  of  rites  or  ceremonies 
used  in  the  Church  in  his  time.  As  that  they 
used  to  sing  in  the  Church  :  glory  be  to  the 
Father,  and  to  the  Son,  with  the  Holy  Ghost. 
The  heretics  objected,  that  this  form  of 
speech,  with  the  Holy  Ghost,  was  not  found  in 
the  Scriptures.  Basil  proveth  by  the  Scrip- 
ture, that  equal  glory  is  due  to  the  Holy 
Ghost,  with  the  Father,  and  the  Son.  But 
touching  the  use  of  the  preposition  aw,  in 
that  form  of  glorifying  the  Holy  Trinity, 
which  of  ancient  time  had  been  used  in  the 
Church,  he  referreth  it  to  the  Apostolic  tra- 
dition, as  he  doth  a  number  of  ceremonies 
beside,  and  forms  of  public  service  then  used 
in  the  Church  :  which  he  called  doyiiara,  that 
are  not  spoken  of  in  the  Scripiuies,  at  least 
not  plainly  and  expressly,  for  he  defendeth 
some  of  tnem  to  have  their  reason  out  of  the 
Scriptures  :  counting  among  them  the  form 
of  this  confession  :  to  believe  in  the  Father, 
in  the  Son,  and  in  the  Holy  Ghost,  which  form 
of  words  in  so  many  syllables,  is  not  found  in 
all  the  Scriptures,  yet  the  truth  and  substance 
of  this  confession  is  most  plainly  and  perfectly 
contained  in  the  Holy  Scriptures.  Basil  there- 
fore is  no  patron  of  traditions  that  bring  in  arti- 
cles of  faith  or  religion  not  contained  in  the 
Scriptures,  as  is  evident  by  other  places  of 
his  writings,  as  in  his  moral.  Reg.  26. 
"  Every  word  and  deed  ought  to  be  warranted 
by  the  testimony  of  the  Scriptures  inspired  of 
God.  And  Re^.  8.  If  whatsoever  is  not  of 
faith  is  sin,  as  the  Apostle  saith,  and  faith  is 
of  hearing,  and  hearing  by  the  word  of  God, 
whatsoever  is  without  the  Holy  Scripture, 
seeing  it  is  not  of  iaith,  is  sin."  The  same 
judgment  he  showeth  in  many  other  parts  of 
nis  works,  tract,  de  vera  et  piafide,  in  re  ul, 
brev.  inter  1.  et  95.  ct  93.  Episl.  80 


THE  ANSWER  TO  THE  ANNOTATIONS  ON  MATTHEW'S  GOSPEL. 


Chapter  1. 
1.  You  must  understand  this  note,  where 
there  is  a  Priest  or  Deacon,  that  can  chant 
it  lustily,  as  in  Cathedral  Churches,  or  other 
great  choirs:  as  for  poor  country  Churches, 
where  there  is  none  but  one  hedge  Priest 
that  can  neither  well  sin"  nor  say,  it  is 
munililed  up  as  the  rest  of  the  morrow  mass, 
unless  we  shall  think  that  poor  Churches  and 
Chapels  be  no  part  of  the  Pope's  holy  Church. 
To  the  leasts  of  the  conception  ana  nativity 
of  our  lady,  which  is  a  very  idol,  you  might 
have  added  the  visitation  of  Mary,  of  the 
common  people  called  the  new-found  lady- 
day.  But  the  true  histories  of  the  Gospel 
have  not  so  great  honour  with  you  as  the 
idolatrous  and  blasphemous  inventions  of 
your  own  brain.  For  therefore  you  have  ap- 
pointed those  solemn  feasts  of  the  conception 
and  nativity,  because  you  teach  contrary  to 
the  Scriptures,  that  the  blessed  Virgin  Mary 
was  conceived  and  born  without  spot  of  ori- 
ginal sin.  Rom.  5,  12,  and  16,  Rovi.  3,  9,  Gal. 
3,  22.  And  therefore,  instead  of  honouring 
her  with  the  singular  privilege  of  Christ  the 
Saviour  and  Retieemer  of  both  her  and  us, 
you  honour  an  idol,  and  not  her  :  for  an  idol 
IS  nothing  in  the  world.  And  so  is  that  man 
or  woman  who  is  conceived  without  original 
sin,  except  our  Saviour  Christ,  who  was  con- 
ceived by  the  Holy  Ghost,  as  none  other  ever 
was  or  shall  be.  Likewise  when  you  call  the 
blessed  Virgin  our  Lady,  as  you  call  God  and 
Christ  our  Lord,  what  do  you  but  make  her 
equal  with  God  and  Christ,  in  power  and  re- 
demption ?  In  which  respect  God  is  called 
our  Lord.  For  it  is  no  term  of  civil  and 
temporal  dignity  and  authority,  as  when  we 
say,  our  sovereign  lady  the  Queen,  but  a  re- 
ligious and  divine  honour  that  you  ascribe 
unto  her,  calling  her  absolutely,  our  lady,  as 
blasphemously  as  the  Frenchmen  do  ridicu- 
ously  call  other  saints.  Monsieur  S.  Pierre. 
M.  S.  Peter,  or  my  Lord  S.  Peter,  and  Madavi 
S.  Gen/efe,  Mistress  S.  Genofefa,  or,  my 
lady  S.  Genofefa,  &c.  In  which  appellation, 
as  in  offering  of  candles,  and  other  things 
unto  her  image,  and  worshipping  thereof,  you 
resemble  the  old  CoUyridian  heretics,  agamst 
whom,  and  generally  against  the  worshipping 
of  images,  Epiphanius,  writeth,  Heres.  79 
and  78,  calling  the  making  of  images  to  be 
worshipped,  a  devilish  interit,  and  the  wor- 
shipping of  them  and  of  the  Virgin  Mary,  to  be 
a  deifying  of  her,  and  a  blasphemous  and 
wicked  work.  What  would  he  have  written 
if  he  had  seen  the  horrible  idolatry  com- 
mitted by  the  Papists  in  the  pilgrimages  to 
the  images  of  the  blessed  Virgin,  where  you 
called, and  yet  call  stocks  and  stones  your  lady, 
as  our  Lady  of  Walsingham,  Ipswich,  Paris, 
Antwerp?    What  else  were  they  but  dead 


images  at  those  places  ?  If  he  had  heard 
your  blasphemies  uttered  in  the  solemn  fes- 
tivities that  you  liold  in  her  honour,  contained 
in  hymns,  anthems,  and  especially  in  that  ex- 
ecrable Psalter  of  Bonaventure,  who  per- 
vertelh  whatsoever  the  iJoly  Ghost  hath  ut 
tered  in  praise  ot  God,  abusuig  it  to  magnify 
the  Virgin  Mary.  Roga  Patrem,  Jube  natum 
Entreat  the  Father,  command  the  Son.  Coge 
Det.ii,  compel  God.  Vita  salus,  our  life  and 
salvation,  &c. 

20.  Augusiin  in  the  place  quoted,  by  the 
word  Sacrament,  meaneth  the  holy  mystery 
that  is  in  marriage,  of  the  inseparable  con- 
junction of  Christ  with  his  Church,  therefore 
he  saith  Sacramentum,  quia  nullum,  divortium, 
Sacrament  because  there  was  no  divorce. 
Not  that  matrimony  is  a  Sacrament  of  the 
New  Testament,  seeing  it  was  itisiituted  in 
Paradise  before  the  fail  of  man,  as  baptism 
and  the  Lord's  Supper  are  called  Sacraments, 
which  he  saith,  are  fewest  in  number,  and 
findeth  ro  more  in  the  Canonical  Scriptures. 
Epist.  ad  Januar.  If  8.  But  as  he  calleth  ge- 
nerally every  sacrifice  of  the  Old  Tesiarnent, 
a  Sacrament,  that  is,  a  holy  sign  of  the  invi- 
sible sacrifice.  De  civ.  Dei.  lib.  10,  c.  5.  And 
as  he  calleth  that  bread,  which  in  that  time 
was  given  to  young  novices  in  Christian  reli- 
gion before  they  were  baptized,  a  holy  Sa- 
crament, though  it  was  not  the  body  of  Christ. 
Depcc.  mer.  and  remiss,  lib.  2,  c.  26.  Likewise 
in  Psalm  44,  he  so  calleth  all  the  mysteries  of 
Christian  doctrine  uttered  in  divers  tongues, 
Sacramenta  doctrincc,  Sacraments  of  doc- 
trine. 

23.  We  teach  even  as  Paul  doth,  1  Cor. 
7,  although  we  teach  that  marriage  is  better 
than  single  life,  where  virginity  or  chastity 
are  not  kept,  but  counterfeited.  And  so  held 
Epiphan.  and  the  Church  in  his  time.  Cont. 
Aposl.  hcer.  61.     Hierom  and  Dcmtt. 

25.  You  do  most  impudently  allege  Au- 
gustin,  to  testify  that  Helvidius  was  con- 
demned for  a  heretic  by  tradition  only,  for 
Augustin  hath  no  word  sounding  to  that  pur- 
pose. And  Epiphanius,  whom  he  supposeth 
to  have  understood  Helvidians  by  Antidi- 
comarianites,  labourelh  to  convince  that  error 
by  Scriptures.  And  Hierom,  in  his  book 
against  Helvidius,  showeth  that  he  was  con- 
demned for  affirming  that  of  the  Virgin 
Mary,  which  is  not  read  in  the  Scriptures, 
in  these  words,  "But  as  we  deny  not  these 
things  that  are  written,  so  we  reject  those 
things  that  are  not  written.  That  God  was 
born  of  a  virgin  we  believe,  because  we  read 
it :  that  Mary  had  matrimonial  company  with 
her  husband  after  her  delivery,  we  do  not 
believe,  because  we  read  it  not."  Behold 
what  a  friend  Hierom  was  to  imwritten  tra- 
dition ! 


•10 


MATTHEW. 


Chaptkr  2. 

i.  This  coming  was  a  divine  inspiration, 
and  oracle :  lor  the  star  only  could  not  tell 
them  that  Christ  was  born  in  Jewry.  "  Their 
coming,"  saith  Hieroni,  "  was  to  the  confusion 
of  the  Jews,  that  they  might  learn  the  birth 
of  Christ  by  the  Gentiles."  Chrysostom, 
Horn.  6.  in  Matt.  Because  Christ  was  come 
to  make  an  end  of  the  old  Testament,  and  to 
call  the  whole  world  to  adore  Him,  who  was 
to  be  worshipped  by  sea  and  land,  from  the 
very  beginning  of  his  nativity,  he  openeth 
the  door  to  the  Gentiles,  and  so  instructeth 
his  domestical,  that  he  also  inviteth  strangers  ; 
and,  therefore,  had  no  resembling  to  Popish 
pilgrimage,  which  is  idolatry.  Neither  doth 
their  example  of  comin"  to  Christ,  warrant  the 
faithful  in  the  like  kind  of  external  worship, 
done  to  holy  persons,  places,  and  things.  For 
what  faithful  Christian  will  grant,  that  ^.■hatso- 
ever  may  be  done  to  Christ's  own  person,  their 
King,  the  same  OT  the  like  may  be  done  to  any 
of  his  subjects?  much  less  to  any  places,  or 
other  dead  things.  Such  shameless  collec- 
tions as  this,  may  warrant  all  idolatry  and  he- 
resy. 

4.  Not  the  privilege  of  their  unction 
forceth  the  priests  sometimes  to  say  the 
truth,  for  then  they  should  never  He,  because 
that  privilege  remaineth  still  with  them ;  but 
^  the   will  of  God  sometimes  e.xpresseth  the 

confession  of  truth,  even  out  of  his  adversa- 
ries. Ckrysost.  in  Malt.  Horn.  /•  The  very 
enemies  of  the  truth  are  forced  for  the  truth 
to  read  the  Scriptures,  and  to  interpret  the 
prophecy  of  Christ  to  them  that  were  igno- 
tant,  although  they  would  not  publish  the 
whole  truth. 

11.  Chrysostom  speaketh  not  of  adoration 
of  the  Sacrament,  but  of  the  reverent  co- 
ming to  the  participation  of  the  Lord's  ta- 
ble, that  they  receive  it  not  unworthily,  as  the 
words  going  before  and  after  do  plainly  de- 
clare :  Immediately  before,  he  saith,  "How 
miich  the  greater  the  benefit  is  which  we  re- 
ceive, so  much  the  more  we  shall  be  punish- 
ed, when  we  appear  unworthy  of  it."  And, 
after  he  had  set  forth  the  example  of  the 
wise  men,  with  many  amplifications,  he  con- 
cludeth  iri  these  words :  "  Let  us  be  stirred 
up,  therefore,  and  be  afraid,  and  show  forth 
greater  piety,  that  coming  neither  negli- 
gently, nor  coldly,  we  offer  our  head  to  a  more 
_^  vehement    fire.      This    I    say    not,  that    we 

should  not  come  at  all,  but  that  we  should  not 
come  rashly."  It  is  reverence  of  the  holy 
mysteries  that  he  requireth,  not  worshipping 
of  the  outsvard  elements,  as  his  own  words 
declare.  "  Thou  seest  him,"  &,c.,  not  with 
the  bodily  eyes,  but  with  the  eyes  of  faith,  as 
thou  seest  the  Holy  Ghost  poured  forth,  whose 
nature  to  the  bodily  eye  is  altogether  invisi- 
ble ;  yet  with  the  eyes  of  faith  is  seen,  that 
is,  certainly  known  to  work,  in  the  divine 
mysteries,  not  transubstantiation,  whereof  he 
never  heard  or  thought,  but  the  spiritual 
feeding  of  the  faithful,  with  the  body  and 
blood  of  Christ.  "Wherefore,  ascend  to  the 
galea  of  heaven  and  hnrk  diligently,   yea 


rather  not  of  heaven  but  of  the  heaven  of 
heavens,  and  then  thou  shalt  behold  that  we 
say :  for  that  which  is  worthy  of  highest 
honour,  I  will  show  thee  inearth:"  meaning 
the  body  of  Christ,  "  which  thou  dost  not 
only  see,  but  also  handle  and  eat,"  &-c.  All 
which  speeches  must  be,  of  necessity,  im- 
derstood  of  a  spiritual  manner  of  seeing, 
handling,  and  eating  by  faith  of  the  inward 
man  whereof  he  saith,  "  Wipe  thy  soul,  there- 
fore, from  all  filthiness,  and  prepare  thy  mind 
to  the  receiving  of  these  mysteries." 

Likewise  Hxim.  7.  in  Ivlatthew,  he  saith, 
they  are  like  Herod,  that  abuse  unworthily 
the  communion  of  the  mystery  of  the  bodv 
and  blood  of  Christ,  and  rebukeththem,  whicli 
refuse  to  visit  Christ  in  his  poor  members,  as 
the  wise  men  did  in  the  crib  :  likewise  them 
that  leave  Christ,  in  the  spiritual  crib  ;  that  is, 
that  forsake  the  communion  of  the  Lord's 
table,  and  run  to  filthy  plays,  unto  the  theatre. 

Horn,  de  Philogonia,  he  useth  the  like  ex- 
hortation by  e.xample  of  the  wise  men,  to  the 
worthy  receiving  of  the  Lord's  Supper,  not 
to  the  adoring  of  the  Sacrament,  after  the 
Popish  manner  :  "  For  if  we  shall  come  with 
faith,  out  of  doubt,  we  shall  see  him  lying  in 
the  crib :  for  this  table  supplieth  the  place  of 
the  crib  :  for  here,  also,  the  Lord's  body  is 
laid,  not  wrapped  in  swaddling  clothes,"  as 
then,  but  on  every  side  clothed  with  the  Holy. 
Ghost :  they  which  are  admitted  to  these  mys- 
teries, know  what  is  said.  A»id  the  wise  men 
truly  did  nothing  but  worship,  but  thee  we 
will  sufler,  if  thou  shalt  come  with  a  pure 
conscience  to  receive  it,  and  to  depart  after 
thou  hast  received  it."  Here  is  no  word  of 
worshipping  of  that  which  we  see  with  our 
bodily  eyes,  but  to  receive  him  revcrenth% 
whom  we  may  see  by  faith :  so  that  none  of 
these  places  favour  the  kneehng  and  knock- 
ing, that  is,  the  gross  idolatry,  maintained  by 
the  Papists,  unto  the  sacramental  bread  and 
cup. 

11.  It  is  a  mere  fable,  without  ground  of 
antiquity,  or  any  probability,  that  these  philo- 
sophers were  kings,  which  being  much  for 
the  honour  of  Christ,  as  you  say;  the  Evange- 
list would  not  have  omitted.  Chrysostom 
saith,  that  the  Jews  ought  to  have  perceived, 
how  great  dignity  was  added  unto  them,  by 
the  nativity  of  so  great  a  king,  which,  bv  his 
triumphant  birth,  had  drawn //le  ^in^  o/'Per- 
sia  unto  him,  and  under  whom  they  might 
subdue  all  people.  But  it  is  against  reason, 
that  the  king  of  Persia,  who  was,  at  that 
time,  a  great  monarch,  came  to  Jerusalem. 

And  CTirysostom,  speaking  of  the  Magi,  ne- 
ver giveth  them  any  honourable  title  meet  for 
kings,  but  speaketh  more  contemptibly  ol 
them  than  he  should,  for  he  saith  tliev  were 
ungodly  and  barbarous  men,  1  Cor.  Horn.  24. 
Therefore,  he  meaneth  not,  that  the  kin^  of 
Persia  came  in  person,  but  that  by  preaching 
of  the  wise  men,  when  they  returned  into 
their  country,  the  king  of  Persia  might  be 
brought  to  the  knowledge  of  his  nativity. 

Thcophylact,  a  more  late  writer,  aaitn,  the 
Jews  should  have  rejoiced,  that  they  should 


MATTHEW. 


41 


have  such  a  king,  as  sliould  be  worshipped  of 
the  Persian  kings.  Where,  if  he  mean  that 
these  magi  were  kings,  he  goeth  against  all 
stories,  which  teil  that  there  was  but  one 
king  of  the  Peisi.ius  at  once.  An;!,  for  the 
number  of  tiieni,  the  author  of  the  imperfect 
work,  that  goeth  under  the  name  of  Ciirysos- 
toin,  being  as  ancient  as  he,  out  of  au  old 
stor)',  saith,  they  were  twelve  in  number, 
philosophers  and  wise  men,  not  kings.  Gau- 
dentius  Epistol.  ad  Paulum,  Legati  uuiverm- 
Tum  gentium  Magi.  Synesius,  Hym.  7.  Ma- 
gorum  sapiens  ars,  ex  steUcs  ortu  obstupuil  duhia. 
Cosmas  Hieros.  calleth  them  Astrologians, 
Hym.  1.     Beda  in  Matt.       Magi  non  propter 


Saints,  as  you  term  it,  or  in  defining  who  aro 
holy,  nothing  perfaineth  to  the  Pope  s  manner 
of  canonization ;  which  is  a  curious,  costly, 
and  theatrical  pomp,  unmeet  for  the  simpli- 
city of  the  Church  of  Christ,  and  meet  for  the 
bravery  of  the  whore  of  Babylon.  Where 
nevertheless  forthe  credit  of  his  canonization, 
you  may  see  a  protestation  tliat  the  Pope 
maketh,  if  it  happen  he  be  deceived,  in  the 
person  to  be  canonized.  And  the  author  of 
the  book  saith  upon  good  testimony,  that  the 
Pope  was  once  compelled  to  canonize  one 
against  his  opinion.  What  sure  credit  can 
there  be  of  the   Pope's  canonization,  when 


every  Pope  hath  authority  to  annul  and   inhi- 
bit all  the  acts  of  his  predecessor,  as  the  fa- 


lyn 
Magicam  artem  sic  nominantur,  sed  propter  ali- 

tjuam  Fhilosophiam  in  qua  Balaam  successores  nious  tragedy  of  Formosus,  and  Ins  acts,  so 
creduntur.  But  they  that  feigned  the  names,  oitcn  confirmed  and  disannulled,  his  dead  body 
might  feign  the  number,  and  the  deportation  j  mangled,  and  then  reverenced  as  a  Saint,  by 
of  their  bodies  from  tiie  East,  where  they  i  the  imao;es  in  Peter's  Church,  if  your  stories 
slept  many  hundred  years,  to  Colen.  Sa-  I  do  not  lie,  doth  abundantly  testify.  Herm. 
ving,  that  it  is  too  impudent  a  fiction,  to  place  [  Shedel,  Platina,  &lc.  Fontif.  Mar.  ad  Corcyr. 
them  in  two  cities  at  once,  for  Milan  maketh 
as  great  claim,  and  showeth  as  good  evidence 
for  their  bodies,  as  Colen.  But  the  monsters 
of  Popish  relics  pass  all  Ovid's  metamor- 
phoses. 

16.  NeitherOri^en,  nor  Augustin,  nor  any 
ancient  writer  affirmeth,  that  evei-y  one  of 
those  children  was  a  holy  martyr ;  neither  are 


Arch. 

Chapter  3. 
1  Your  Popish  Hermits,  as  the  places 
of  their  Hermitage  yet  remaining  in  England 
do  declare,  dwelt  not  in  desert  or  solitary 
places,  but  for  the  most  part,  near  great  cities 
and  populous  towns,  and  in  austerity  of  life, 


you  able  to  prove  it.  Macrobius  writeth,  that  '  were  not  so  much  as  shadows  of  the  old  Her- 
one  of  the  sons  of  Herod  himself,  that  was  j  mits,  of  whom  there  is  mention  in  the  an- 
nursed  in  those  parts,  was  slain  among  the  i  cient  Fathers' writings.  Of  whose  profession 
rest  I  suppose  it  is  not  necessary  to  believe  yet  John  the  Baptist  was  not  author,  because 
that  Herod's  child  was  a  Saint.  Neither  do  I  his  office  was  singular,  neitiier  doth  any  of 
think,  that  they  which  instituted  that  feast,  the  old  Fathers  so  call  hirii,  although  some 
meant  to  canonize  him  for  a  Saint,  or  every  i  say,  he  was  the  chiefest  of  them,  that  led  a 
Pagan's  son,  if  any  such  were  amongst  them.  '  solitary  life  in  the  wilderness.  The  Centu- 
As  for  them  that  were  not  circumcised,  be-  I  riasts  indeed  say,  that  Chrysostom  spake 
cause  they  were  not  eight  days  old,  there  I  somewhat  rashly,  and  against  the  trutn  of 
is  no  cause,  why  we  should  think  them  ,  the  thins^,  where  he  maketh  John  Baptist, 
to  be  damned,  seeing  the  Sacrament  of  Cir-  '  prince  ofall  monJvs,  Horn.  1  in  Mark,  and  Horn, 
cumcision  could  not  be  ministered  before  the  I  69.  in  21.  Matt,  not  content  to  say,  "they 
eighth  day.  Before  which  age,  it  is  not  to  be  lead  an  Angel's  life,  and  talk  freely  with  God," 
doubted,  but  that  many  thousands  of  the  Jews'  but  also,  "  that  their  soul  is  without  all  griefs 
infants  died.  Where  you  say,  their  holyday  an4  passion,  and  their  body  such  as  Adam's 
hath  been  kept  ever  smce  the  Apostle's  time,  was,  before  his  sin,"  which  is  contrary  to  the 
you  are  bold  to  affirm  that  you  are  not  able  to  doctrine  of  original  sin.  Now  whether  these 
prove.  Augustin  speaketh  but  of  his  owm  things  were  written  by  Chrysostom  advisedly 
time.  The  homilies  in  diversos,  which  go  and  truly,  1  appeal  to  your  own  judgments, 
under  Origen's  name,  as  Erasmus  telleth  you,  which  I  know  to  be  very  corrup',  yet  I  think 
be  not  all  his,  but  written  by  some  Latin  au-  none  of  you  have  the  face  to  defend  all  those 
thor,  and  those  that  were  his,  are  corrupted  words,  as  they  lie,  without  any  cavillation  to 
by  Ruffinus.  So  that  you  come  not  clearly  to  be  true  and  Catholic  doctrine.  All  the  Pro- 
the  time  of  Origen,  and  though  you  did,  you  testant.s  do  grant  the  austerity  of  John's  life, 
were  short  of  the  Apostle's  time.  And  the  in  the  place  of  his  abode,  in  his  apparel,  and 
author  of  that  homily  in  diversos,  allegeth  the  in  his  diet :  yet  they  do  not  place  it  only  in 
Holy  Fathers,  not  the  Apostles,  for  command-  I  these.  And  although  they  say,  the  desert  had 
ing  the  celebration  of  their  memory.  And  j  towns  and  villages  not  far  off,  as  the  truth  is, 
certain  it  is,  that  before  the  time  of  Constan-  yet  they  acknowledge  it  was  a  solitary  place, 
tine  the  great,  that  gave  peace  to  the  Church,  ]  They  that  say  his  garment  was  chamblet, 
there  were  not  many  festival  days  observed,  speak  not  of  fine  cnamblet,  but  of  a  rough 
Insomuch,  that  the  t~easts  of  the  nativity  of  and  coarse  cloth,  made  of  the  great  and  hard 
Christ,  Easter,  and  Pentecost,  were  not  uni-  i  hairs  of  camels,  not  of  the  fine  and  soft  hairs, 
formly  observed  in  all  places  for  many  years  called  camel's  wool,  whereof  our  chamblet 
jifter,  as  appeareth  by  Cone.  Aurel.  4.  rap.  1.  [  and  grograine  are  made  ;  for  his  meat,  they 
Tolet.  10.  cap.  1.  Brae.  2.  cap.  9.  Beda,  De  tern-  i  say,  it  was  Locusts,  which  are  usual  to  be 
porisratione,  <ic.  What  judgment  soever  the  [eaten  in  that  country,  and  wild  honey,  or 
Church  in  old  time,  had  in  canonizing  of '  dew  honey,  which  there  also  is  common. 
6 


42 


MATTHEW. 


Not  thereby  making  him  a  common  man,  or 
a  delicate  person,  but  a  man  ot  straight  life, 
and  austere  conversation. 

2.  When  you  understand  by  penance, 
satisfaction  for  sin,  do  penance,  is  not  the 
English  for  the  Latin,  agite  pmnitentiam,  nei- 
ther in  word,  nor  sense.  And  that  your 
interpreter  meant  no  more  in  agiie pcBniteniiam 
than  repentance,  his  own  translation  of  the 
same  Greek  word  Mark  1.  15.  is  manifest, 
where  you  are  content  to  say,  be  penitent. 
Agere pwnitentiam  nihil  aliud  est,  quam  projileri 
et  nffirmare  se  ulterius  non  peccaturum.  had. 
de  vero  cult.  lib.  6.  c.  13.  Perfecta  est  aidem, 
pcBnitentia,  prcBterita  dejiere  et  futura  non  ad- 
mitlere.  Isid.orig.lih.Q.  c.de.  officis.  To  require 
satisfaction  in  them  that  are  to  be  baptized, 
is  against  your  own  Popish  learning :  tor 
many  of  you  hold,  that  there  is  free  remission 
of  all  sins  without  any  satisfaction  in  baptism. 
As  for  the  painful  satisfaction,  that  Cyprian 
speaketh  of,  is  meant  of  satisfaction  unto  the 
Church,  that  is  offended,  to  be  made  by  them, 
that  had  fallen  unto  denial  of  Christ,  or  idola- 
try, through  terror  of  persecution,  by  such 
means  to  give  outward  testimony  of  the  in- 
ward sorrow  of  their  hearts,  for  so  grievous 
offences,  not  to  make  amends  to  the  justice 
of  God  for  their  sin.  Neither  was  that  public 
satisfaction  required  of  every  one  that  sinned, 
but  only  of  those  that  had  fkllen  openly  and 
grievously  into  some  heinous  crime.  And 
Beza  doth  justly  mislike  your  translation, 
because  in  show  of  words,  though  not  in  the 
meaning  of  the  translator,  it  favoureth  that 
blasphemous  doctrine  of  satisfaction  for  sin 
unto  the  righteousness  of  God,  which  was 
thoroughly  performed  by  the  sacrifice  of 
Christ's  death.  But  that  the  Greek  word 
signitieth  satisfactory  penance,  you  send  us 
first  to  Matt.  11.  21,  where  our  Saviour  saith, 
Tyre  and  Sidon  would  have  repented  in  sack- 
cloth and  ashes,  but  never  a  word  of  satisfac- 
tion: for  sitting  in  sackcloth  and  ashes  is  no 
satisfaction  for  .sin,  but  an  outward  sign  of  true 
sorrow  for  sin,  and  humbling  of  the  soul  to  de- 
sire forgiveness  of  sins.  Neither  is  there  one 
word  more,  Luke  10.  13,  whither  you  send  us 
next.  In  the  third  place,  2  Cor.  7.  9,  Paul 
saith,  he  is  glad  that  they  sorrowed  unto  re- 
pentance, for  the  sorrow  that  is  after  God 
worketh  repentance  unto  salvation,  not  to  be 
repented  of.  What  word  is  here  sounding  for 
satisfaction?  As  for  godly  sorrow  and  grief 
of  mind,  to  be  necessary  unto  true  repentance, 
we  never  will  deny :  but  that  sorrow  is  any 
satisfaction  to  God's  justice,  as  a  horrible 
blasphemy,  we  utterly  abhor  to  hear  of  it. 
But  where  Scripture  heljioth  you  not,  you 
tell  us,  that  Basil  calleth  the  Ninevites'  repent- 
ance, with  fasting,  hair-cloth,  and  ashes,  by 
the  same  Greek  word  ncravoiav,  and  we  ac- 
knowledge as  much,  because  our  Saviour 
Christ  calleth  their  repentance  by  the  same 
word  ficTtirjooar,  Matt.  12.  41.  But  where  is 
satisfaction  ?  Basil  in  the  place  by  you  noted, 
plainly  showeth  the  use  of  sackcloth  and 
ashes,  and  such  like  outward  forms,  "sack- 
cloth," saith  he,  "  is  a  helper  unto  repentance 


being  a  sign  of  humiliation;  he  saith  not  it 
is  a  pan  of  repentance,  as  you  say  satisfac- 
tion is.  Euchinxts,  Disput.  John.  cup.  7.  Lactant. 
de  vero  cull.  lib.  6.  cap.  24. 

6.  If  general  confession  was  not  sufficient, 
but  every  man  must  utter  all  his  sins  in  parti- 
cular, John  had  shriving  work  enough,  for 
seven  years,  to  hear  the  confessions  of  Je- 
rusalem, and  all  Jewry,  and  all  the  country 
about  Jordan,  of  whom  never  a  man  was 
ever  shriven  before,  and  therefore  every  man's 
confession  must  be  very  long.  0  Papists 
blush  you  not  at  this  impudent  collection  ? 

8.  Fruits  worthy  of  repentance  are  no  sa- 
tisfaction for  sin,  but  arguments  of  true  re- 
pentance, effects  of  repentance,  and  not  part 
of  it.  Neither  doth  Hierom  say  that  fasting, 
prayers,  &c.,  are  satisfaction  for  sin,  but  to- 
kens of  repentance.  "  Be  ye  converted  to 
me  with  all  your  heart.  And  declare  the  re- 
pentance of'^your  mind,  with  fasting,  and 
weeping,  and  mourning.  Despair  not  of  par- 
don, through  the  greatness  of  your  wicked- 
ness, for  great  mercy  shall  wipe  awav  great 
sins."  Hierom  knew  no  satisfaction  for  sins, 
to  the  justice  of  God,  but  the  death  of  Christ. 

10.  They  that  hear  us  prench,  can  testily 
that  you  lie  :  although  we  exhort  not  men  to 
do  good  only,  or  chiefly  in  hope  of  reward, 
nor  to  avoid  sin  only  for  fear  of  hell,  but  ra- 
ther in  duty  and  thankfulness  to  God,  that 
God  may  be  glorified  by  their  good  conver- 
sation, an<l  not  dishonoured  by  their  wick- 
edness, which  profess  his  name,  and  despise 
his  laws. 

11.  Remission  of  sins  is  proper  unto  God, 
as  we'll  in  John's  baptism,  as  in  the  baptism 
of  Christ.  .John  here  compareth  the  ministry 
of  man  with  the  authority  and  power  of  God. 
The  outwaid  baptism  with  the  spiritual  bap- 
tism :  whereof  the  first  is,  done  by  the  hand 
of  man,  the  other  is  peculiar  only  unto  our 
Saviour  Christ.  And  though  some  of  the  an- 
cient Fathers  were  of  another  opinion,  yet 
Mark  saith  expressly,  that  John  preached  the 
baptism  of  repentance,  unto  forgiveness  of 
sins.  And  who  can  separate  remission  of 
sins  from  true  repentance?  when  the  Lord 
promiseth,  at  what  time  soever  the  sinner 
repenteth,  to  pardon  his  sin.  The  seal  of 
baptism  also,  added  to  the  doctrine  of  repent- 
ance, must  needs  testify  remission  of  sins  ; 
namely,  the  soul  to  be  washed  by  mercy,  as 
the  body  is  with  water.  Neither  doth  this 
doctrine  derogate  any  thing  from  the  bap- 
tism of  Christ,  seeing  it  is  Christ  that  tbr- 
giveth  sins,  and  giveth  grace  in  the  baptism 
ministered  by  John,  and  ministered  by  his 
Apostles.  For  John's  baptism  was  of  God's 
institution,  and  not  of  John's  devising.  Gau- 
dentius.  Bishop  of  Brixia.  Re.^p.  ad  Paul. 
Diac.  saith,  "  That  Christ  came  to  John's 
baptism  as  a  sinner  to  wash  away  our  sins 
in  his  body,"  which  could  not  be,  if  John's 
baptism  did  not  wash  away  sins  at  all.  And 
touching  the  maniRjld  heresies  that  you 
charge  us  with,  I  answer,  that  God  by  bap- 
tism assureth  his  children  of  the  remisfiion 
of  their  sins,  not  that  the  act  of  baptism,  as 


MATTHEW. 


43 


your  heresy  maiulaineth,  of  the  work  wrought, 
taketh  away  sin,  though  a  man  were  baptized 
being  asleep.  To  the  second  I  answer,  that 
a  true  Christian  is  assured  by  the  Sacrament 
of  Baptism,  of  salvation,  and  therefore  to  be 
cleansed  and  justified  from  his  sins,  not  only 
that  he  committed  before  baptism,  but  that  of 
frailty  he  conmiitteth  to  the  end  of  his  life. 
Which  your  heresy  will  not  allow,  extending 
the  effect  and  vir'ue  of  baptism  only  to  the 
time  before  the  Sacrament  received,  which 
in  them  that  are  baptized  being  infants,  is 
but  short,  and  for  little  more  than  original 
sin.  For  the  third  we  answer,  that  tlie  sal- 
vation of  children  dependeth  not  upon  the 
outward  sign,  and  yet  it  is  necessary,  tiiat 
the  children  of  Christian  parents  be  baptized, 
if  they  may  attain  to  the  Sacrament,  accord- 
ing to  Christ's  institution.  For  the  contempt, 
and  not  the  want  of  baptism,  where  there  is 
no  default  in  the  party,  is  damnable. 

12.  We  abhor  the  heresy  of  them  that  hold 
the  Church  visible  or  militant  in  earth,  to 
consist  only  of  the  good.  But  the  heavenly 
Jerusalem,  which  is  the  mother  of  us  all,  the 
universal  Church  and  body  of  Christ,  consist- 
eth  only  of  God's  elect,  and  members  of 
Christ,  ordained  to  eternal  salvation. 

16.  Christ  was  the  first  that  ascended  in 
body  into  heaven,  as  he  was  the  first  fruits 
of  the  dead  :  the  first  that  rose  again  to  live 
forever.  But  seeing  the  virtue  of  his  death 
and  resurrection  were  as  available  to  the 
Fathers  under  the  law,  as  unto  us:  to  satisfy 
for  their  sins,  and  to  make  them  righteous, 
as  it  is  to  us  :  we  doubt  not  but  the  souls  of 
the  Fathers  were  in  heaven,  paradise,  or 
Abraham's  bosom,  even  where  the  souls  of 
the  faithful  departed  are  now.  For  the  Apostle, 
Heb.  9,  8,  meaneth,  that  the  way  to  heaven 
was  not  opened  by  the  priesthood  and  sacri- 
fices of  the  law,  but  by  the  priesthood  and 
sacrifice  of' Christ.  And  Heb.  11,  40,  where 
he  saith,  the  Fathers  received  not  the  pro- 
mises, it  is  plain,  he  speaketh  of  the  full 
consummation  of  them,  which  none  shall  re- 
ceive until  the  end  of  the  wo/ld,  when  they 
with  us,  and  we  with  them,  shall  be  made 
perfect  together. 

Chapter  4. 
1.  Christ  went  into  the  wilderness,  neither 
for  penance,  nor  contemplation,  but  as  the 
text  saith,  that  he  might  be  tempted  of  the 
devil.  Which  no  Christian  ought  to  do,  to 
offerhimselfto  temptation,  therefore  his  going 
is  no  warrant,  nor  example  unto  Hermits. 
Secondly,  he  went  by  special  instinct,  and 
leading  of  the  spirit,  which  warranteth  not 
men  that  are  led  by  their  own  will  and  affec- 
tion. Thirdly,  Christ  remained  in  the  wilder- 
ness, for  a  short  season.  Therefore  is  no 
example  for  them  that  spend  their  life  in  the 
wilderness.  Fourthly,  he  fasted  forty  days, 
which  no  man  can  do  of  his  own  strength. 
As  for  your  Popish  Hermits  in  England,  they 
never  canie  in  the  wilderness,  but  oftentimes 
in  the  cities  and  towns :  sometime,  in  the 
sVews.     As  Stephen  Gardiner,  if  he  were 


living,  could  testify  of  one  brought  before 
him. 

2.  Montanus  the  heretic,  as  Eusebius  testi- 
fieth  out  of  Appollonius,  was  the  first  that 
prescribed  laws  of  fasting.  Eccl.  Hist.  lib. 
5.  c.  18.  And  Ireneus  saith  in  his  epistle  to 
Victor,  that  as  there  was  in  his  time  variety 
in  observing  the  feast  of  Christ's  resurrection, 
so  in  keeping  the  fast  that  went  before  it. 
"For  some  thought  they  ought  to  fast  one 
day,  some  two  days,  some  more,  some  forty 
hours  day  and  night,  which  divcrsitiy  of  fast- 
ing commendeth  the  unity  of  faith  and  reli- 
gion." Euseb.  lib.  5.  c.  23.  Ireneus  there- 
tore  dischargethyour  forty  day's  Lent  of  the 
Apostles'  institution.  Dionys.  Alexand.  Ep. 
ad  Ba.  showeth,  that  some  fasted  six  days 
before  Easter,  some  two  days,  some  three, 
some  four,  some  none.  Now  let  us  examine, 
what  you  bring  out  of  later  writers,  among 
whom  1  account  Ignatius,  though  his  Epistle 
have  the  name  of  a  more  ancient  writer.  But 
.Terome  in  Cat.  knew  no  epistle  of  his  to  the 
Philippians.  And  the  authentical  testimony 
of  Ireneus  cited  by  Eusebius,  of  the  diversity 
of  fasting,  manifestly  declarelh,  that  there 
was  no  such  Lent,  as  that  epistle  nameth,  in 
the  days  of  Ignatius,  who  was  an  immediate 
successor  of  the  Apostles.  And  albeit  there 
was  an  ancient  fast  of  forty  days  before  Eas- 
ter, yet  was  not  that  your  Popish  Lent,  where 
flesh  is  prohibited,  and  fish  permitted,  hut  a 
time  of  abstinence  indeed.  The  testimony 
of  Hierom,  which  you  expound  for  Lent, 
hath  never  a  word  of  Lent,  nor  for  Lent.  For 
there  were  other  solemn  days  of  fasting  in  the 
Church,  than  Lent.  Augustine  indeed  saith. 
that  the  forty  days'  fast,  hath  the  authority  of 
the  example  of  Moses,  Elias,  and  Christ,  and 
that  the  consent  of  the  Church  hath  establish- 
ed the  same  forty  days  to  be  kept  before  Eas- 
ter, not  as  a  thing  necessary,  but  as  other 
rites,  which  he  nameth,  not  now  observed  of 
the  Papists  themselves.  And  further,  the 
abstinence  from  fish  as  unclean,  he  condemn- 
eth  as  heresy.  Hierom  against  Montanus, 
although  he  ascribe  the  forty  day's  fast  to 
Apostolical  tradition,  because  it  hath  no 
ground  in  the  scripture,  yet  he  showeth  plain- 
ly, that  it  was  of  good  will,  and  not  of  neces- 
sity. Whereas  the  heretics  had  three  Lents 
in  the  year,  which  they  commanded  to  be 
kept  of  necessity,  "but  it  is  one  thing,"  says 
Hierom,  to  do  a  thing  of  necessity,  another 
thing  to  offer  a  gift  of  good  will."  And  lest 
his  ascription  of  the  forty  days'  fast,  unto  the 
Apostles'  tradition,  should  ..:ove  us;  in  the 
same  place  he  saith,  It  was  not  lawful  for 
Christians  to  fast  in  the  Pentecost,  that  is, 
from  Easter  to  Whitsuntide,  and  this  prohi- 
bition of  fasting,  is  also  by  the  ancient  Fa- 
thers, affirmed  to  be  an  Apostolical  tradition. 
Yet  the  counterfeit  Ignatius,  in  his  Epis- 
tle to  the  Philippians,  exhorteth  them,  after 
Passion  week,  not  to  omit  fasting  on  Wednes- 
days and  Fridays.  But  if  any  man  shall  fast, 
saith  he,  on  Sunday  or  Saturday,  except  one, 
he  is  a  murderer  of  Christ.  Behold  how  hot 
this  coimterfeit  Father  is  about  his  counter- 


a 


MAl'l'HEW. 


feit  traditions.  You  see  what  credit  is.  to  be 
given  to  such  things  as  are  ascribed  to  tradi- 
tion of  the  Apostles,  without  \varrant  of  their 
own  writmgs.  Epiphaiiius  affirmeth  it  to  be 
an  Apostohc  tradition,  that  men  should  fast 
Wednesdays  and  Fridays  throughout  the 
year,  except  in  the  Pentecost,  that  is,  froni 
Easter  to  Whitsuntide ;  and  in  the  six  days 
of  Easter,  to  receive  nothing  but  bread,  and 
salt,  and  water,  flares.  75.  And  this  he 
saith  was  the  observation  of  the  whole  Church 
in  his  time.  Yet  the  Papists  fast  Fridays 
between  Easter  and  Whitsuntide,  beside  the 
Rogation  week,  and  fast  not  Wednesdays 
commonly,  neither  observe  the  feast  of  the 
six  days  of  Easter,  with  br«ad,  and  salt,  and 
.water.  Yet  have  these  as  good  testimony  of 
antiquity,  as  the  Lent-fast  to  be  Apostolical 
tradition.  The  sermons  of  Ambrose,  that  are 
alleged,  as  Erasmus  testifieth,  and  the  style 
doth  evidently  declare,  were  none  of  Am- 
.brose  ;  but  of  some  later  writer,  which  coun- 
terfeited the  sermons  Adfratres  in  Eremo,  and 
some  De  tempore  under  Augustin's  name, 
among  which  are  found  many  that  are  inti- 
tuled to  Ambrose.  To  the  authority  oi  Leo, 
Pishop  oi  Rome,  caUing  Lent  the  Apostles' 
ordinance,  I  oppose  the  authority  of  Damasus, 
likewise  a  Bishop  of  Rome  in  his  Pontifical, 
affirming  that  Telesphorus,  Bishop  of  Rome, 
did  institute  it.  And  Telesphorus  himself  in 
his  Decretal  Epistle,  satth.  That  he  and  his 
fellow  Bishops,  gathered  together  in  council 
at  Rome,  did  ordain  this  forty  days'  fast  only 
for  clerks;  and  contendeth  in  many  words, 

,  that  there  must  be  a  difference  between 
clerks  and  laymen,  as  well  in  fast,  as  in  other 

'.  things.  If  you  say  this  Epistle  of  Telespho- 
rus is  counterfeit,  yet  is  it  good  authority 
against  you,  that  urge  it,  with  the  rest  of  the 
dunghill  of  Decretals,  against  us.  But  the 
undoubted  authority  of  Ireneus,  cited  by  Eu- 
sebius,  is  sufTicient  to  prove,  that  the  Apos- 
iles  lett  no  such  certain  constitution,  whatso- 
ever the  later  Fathers  affirm  of  Apostolic 
tradition,  as  they  do  of  other  things,  which 
neither  Papists  nor  Protestants  count  neces- 
sary to  be  observed.  The  last  authority, 
cited  out  of  Autjustin,  proveth,  that  in  his 
time,  that  did  wnte  that  Homily,  there  was 
no  necessary  enforcement  to  keep  Lent,  but 
every  man  did  as  he  liked.  But  in  all  your 
citations' of  authors,  true  and  feigned,  there 
is  no  word  of  abstinence  from  flesh,  which  is 
the  chiefest  part  of  your  Popish  Lent,  but  of 
fasting  once  in  every  day,  and  that  from  din- 
ner. Ambrose  ser.  34  and  ^6.  Barn,  is  a  late 
writer,  and  therefore  in  opinion  of  Apostolic 
tradition,  he  might  easily  be  deceived,  as  the 
elder  Fathers  were. 

10.  Augustin  speaketh  of  the  civil  adoration 
or  reverence  in  bodily  gesture,  done  by  Abra- 
ham unto  the  people  of  He'h.  But  by  this 
text,  all  religious  service  is  due  only  to  God. 
Justinus  Martyr  proveth  out  of  this  text,  u?  Sc 
leni  Tov  Ofoi',  &'c.  that  we  ought  to  adore  God 
only.  Thus  he  hath  persuaded  us  saying, 
'"This  is  the  greatest  commandment,"  Thou 
ehalt  adore  the  Lord  thy  God,  and  hiiji  only 


shalt  thou  serve,  Apol.  2.  And  although 
Augustin  being  a  mean  Grecian,  imagined  a 
distinction  between  Latria  and  Dulia,  whereof 
the  Papists  take  hold,  to  maintain  their  reli- 
gious service  unto  creatures  ;  yet  they  that 
are  skilful  in  the  Greek  tongue,  do  know, 
that  these  two  words  do  signify  all  one  and  the 
selfsame  thing,  saving  that  SovXivttv  Tather 
signifieth  a  more  base  kind  of  service  or  bond- 
age, which  were  absurd  to  give  to  creatures, 
in  religion.  And  the  Hebrew  word  that 
Moses  iiseth,  out  of  whom  this  scripture  is 
cited,  signifieth  the  same  that  it  doth,  with- 
out any  difference  of  God,  or  creatures.  The 
distinction  therefore  is  not  in  the  significa- 
tion of  the  Greek  verbs,  but  in  the  subject  of 
religion,  or  civil  adoration  or  service. 

The  place  of  Eusebius  whereunto  you  send 
us,  is  of  the  body  of  Polycarp,  which  the 
Christians  were  desirous  to  have  been  given 
them,  to  burial,  but  the  malicious  Jews  per- 
suaded the  governor  that  he  should  not  grant 
it,  lest  the  Christians  leaving  Christ,  should 
begin  to  worship  Polycarp.  And  therefore 
say  the  faithful  of  Smyrna,  in  their  Epistle, 
"  They  watched  us  lest  we  should  have  taken 
him  out  of  the  fire,  being  ignorant  that  neither 
we  can  ever  leave  Christ,  which  hath  sufl^ered 
for  all  that  are  saved  in  the  world,  neither 
worship  any  other.  For  him  we  adore,  as 
being  the  Son  of  God,  but  the  Martyrs,  as 
Disciples  and  followers  of  our  Lord,  we  love 
worthily,  for  their  exceeding  great  good  vviU 
unto  their  King  and  Master,  of  whom  God 
grant  we  may  be  partakers  and  scholars 
Therefore  when  the  Centurion  saw  the  con- 
tention of  the  Jews,  setting  him  in  the  midst, 
as  their  manner  is,  they  bumt  him.  And  so 
we  at  length  having  gotten  his  bones,  more 
precious  than  precious  stones,  and  better  tried 
than  gold,  we  laid  them  up  where  it  was 
meet,  where,  as  we  may,  the  Lord  shall  grant 
unto  us,  being  gathered  together  with  joy  and 
gladness,  to  celebrate  the  birth  day  of  his 
martyrdom,  both  in  remembrance  of  them 
thit  have  sought  before,  and  for  exercise  and 
preparation  of  them  that  are  to  follow." 

This  worthy  testimony  of  the  people  of 
Smyrna,  showeth  how  far  their  reverent  love 
and  regard  of  the  bodies  and  relics  of  the 
Martyrs,  differelh  from  your  popish  idolatry 
and  superstition.  So  that  I  would  marvel, 
why  you  quoted  this  place  :  but  that  I  consi- 
der, you  read  it  not  in  Eusebius  himself,  but 
in  the  old  and  corrupt  translation  of  Ruffinus, 
whereunto  the  word  diligimus  is  added,  and 
veneremur  which  is  not  in  the  epistle  rehearsed 
by  Eusebius.  Hierom  indeed,  against  Vigi- 
lantiup,  is  more  ready  to  maintain  the  immo- 
derate estimation  of  relics,  than  of  right  he 
should  have  been.  Yet  is  he  also  far  from 
your  idolatrous  worshipping  of  them,  as  his 
own  words  declare.  "  But  we  do  not  worship 
and  adore  relics  of  martyrs,  nor  the  Sun,  nor 
the  Moon,  nor  Angels,  iior  Archangels,  nor 
Cherubim,  nor  Seraphim,  nor  any  name  that  is 
named  in  this  world,  or  in  the  world  to  come, 
lest  we  should  serve  the  creature  more  than 
the  Creator,  which  is  to  be  blessed  for  ever 


MATTHEW. 


45 


But  we  honour  the  relics  of  martyrs,  that  wo 
might  worship  him  whose  martyrs  tliey  are." 
And  in  his  book  against  Vigilantius  he  noteth 
"the  ignorance  and  simplicity  ot  certain  lay- 
men, or  devout  women,  which  having  a  zeal  of 
God  without  knowledge,  lighted  wax  candles 
in  honour  of  martyrs,  '  which  in  popery  is  a 
great  part  of  commendable  religion,  even  in 
the  honour  of  their  images,  which  were  not 
in  the  Church  in  Hicroin's  time.  Augustin,  de 
Civil,  lib.  10.  c.  1.  saith  indeed,  that  by  them 
which  have  interpreted  the  scripture,  Latreia 
is  taken  for  that  service  which  always  or 
almost  always,  pertaineth  to  the  religion  of 
God.  But  Lodovicus  Vives  in  his  notes  upon 
that  chapter,  telleth  you  otherwise  ;  he  bring- 
eth  e.xaniples  out  of  the  Greek  text  of  the 
Septuawint  as  well  as  out  of  profane  authors, 
where  Lati-ia  is  taken  for  service  due  to  men. 
And  in  the  same  chapter  Augustin  saith, 
"  that  to  consecrate  ourselves,  or  any  thing 
of  ours  in  rites  of  religion  to  Angels,  and  con- 
sequently to  any  creatures,  is  the  worship  due 
unto  the  divinity  or  deity  itself,  and  that  which 
in  Greek  is  called  Latria.  Therefore  by  Au- 
gustin's  judgment,  all  your  consecrating  of 
yourself,  or  any  thing  of  yours,  to  creatures, 
is  idolatry  :  and  so  the  greatest  part  of  popish 
religion,  even  retaining  your  prcteiuli'd  dis- 
tinction of  Latria  andDulia,  is  manifest  idol- 
atry. 

Likewise  de  Trenit.  lib.  1.  ca.  fi.  where  he 
hath  the  same  distinction  of  Latria  and  Dulia, 
he  saith,  it  is  idolatry  to  consecrate  a  teinple 
to  any  creature,  and  thereby  provcth,  the  divi- 
nity of  the  Holy  Ghost,  because  our  bodies 
are  his  temple.  For  to  whom  a  temple  be- 
longeth,  to  him  also  the  service  which  he 
calleth  Latria.  The  Papists  therefore,  build- 
ing and  dedicating  temples  to  the  Angels 
and  Saints,  by  Augustin's  judgment,  give 
them  the  honour  proper  to  God,  and  so  com- 
mit horrible  sacrilege,  and  idolatry.  Beda, 
in  4  Luke,  distinguishing  Latria  from  Dulia, 
referreth  Ihdia  to  the  service  of  charity  that 
one  Christian  oweth  to  another,  not  to  the 
worshipping  of  relics,  and  saith,  "they  are 
called  Idolaters,  which  bestow  upon  Idols, 
Vows,  Prayers,  and  sacrifices,  which  they 
owe  only  to  God."  Seeing  therefore,  all  that, 
is  made  an  idol,  which  is  worshipped,  with 
the  service  proper  to  God :  and  prayers, 
vows,  sacrifices,  by  Bede'e  judgment,  are 
due  only  to  God,  it  followeth  that  prayers, 
vows,  and  sacrifices,  bestowed  not  only  upon 
images,  but  upon  Saints,  and  their  relics,  are 
the  service  ot  idols,  or  idolatry.  As  for  the 
authority  of  the  2.  Council  of  Nice,  that  de- 
creed the  adoration  of  images,  and  Damas- 
cen,  that  followeth  that  idolatrous  determina- 
tion, ought  not  to  move  Christian  men,  con- 
trary to  the  express  commandment  of  God, 
Exod.  20,  and  against  this  Council,  I  oppose 
Cone.  Eliber.  Can.  36.  that  was  ancienter,  and 
the  Councils  of  Constantinople  under  Leo, 
and  of  Ephesus,  that  were  of  later  time,  con- 
demning the  worshipping  of  images.  The 
same  Council  of  Nice  was  also  condemned. 


Charles  the  Great,  and  a  book  written  against 
it,  which  is  extant  under  the  name  of  Charles 
the  Great,  but  w  ritten  as  it  seemeth,  by  Albi- 
nus,  that  was  his  inslructer,  for  thus  Mat. 
West,  writeth.  "  The  same  year,  Charles, 
King  of  France,  sent  a  synodal  book  into  Bri- 
tain, in  which  were  found  many  things  con- 
trary to  the  true  faith  :  and  therein  especially 
that  it  was  defined  by  the  agreeable  asser- 
tion, of  almost  all  the  learned  men  of  the 
East,  that  we  ought  to  worship  images,  which 
the  Catholic  Church  doth  altogether  abhor. 
Against  which,  Albinus  wrote  an  Epistle,  by 
authority  of  the  holy  Scriptures,  marvellously 
eridited,  and  brought  it  to  the  French  king, 
with  the  same  synodal  book,  in  the  person  of 
Bishops,  and  noble  men." 

The  authority  of  Damascen,  a  Grecian,  is 
countervailed  and  overmatched  by  the  au- 
thority of  Gregory  the  Bishop  of  Rome,  who 
though  he  allow  the  use  of  images,  yet  he 
condemneth  the  worshipping  of  them.  Lib.  1. 
epist.  109.  Seren.  lib.  9.  epist.  9. 

17.  Satisfaction  by  your  own  doctrine,  is 
not  required  of  them  that  are  baptized,  there- 
fore satisfaction  is  no  part  of  repentance. 
Ainbrose  saith  of  Peter's  repentance  :  I  read 
of  his  tears,  I  read  not  of  his  satisfaction. 

Chaptek  5. 

12.  The  reward  is  promised  of  the  free 
mercy  of  God,  of  whose  grace,  cometh 
strength  to  endure  persecution,  and  not  of  the 
merit  of  the  work :  "  For  whence  should  I 
have  so  great  merit,"  saith  Ambrose,  'seeing 
mercy  is  my  crown  ?"  ad.  Virg.  Exhort.  "  He 
crowneth  thee,"  saith  Augustin,  "because  he 
crowns  his  gifts,  not  the  merits,"  in  Psalm 
101. 

15.  When  Augustin  saith  the  church  can- 
not be  hid,  he  meaneth  from  them  that  will 
diligently  seek  her  in  the  Scriptures,  where 
only  the  certain  knowledge  of  her  is  to  be 
found,  de  Vnilat.  Eccles.  ca.  2  and  3  and  16.  de 
Past.  Cap.  14.  Nevertheless  he  compareth 
her  to  the  Moon,  which  is  often  hid,  and  so 
may  the  Church  in  divers  respects  be  hidden. 
Psalm  20.  Also  he  acknowledgeth,  that 
the  Church  may  be  so  secret,  that  the  mem- 
bers know  not  one  another,  de  Bapt.  cont.  Don. 
lib.  6.  ca.  4.  And  the  Catholic  Church  which 
is  the  whole  mystical  body  of  Christ,  an  arti- 
cle of  faith,  is  always  mvisible,  Eusebius 
Emiss.  Horn,  in  Natal.  Confess.  Apostoh 
et  Episcopi  supra  ecclesiam,  sicuti  civitas  su- 
pra vionlevi.  Noil  possurtt  abscondi,  altius sedent, 
omnium  oruli  ad  eos  respiciunt. 

20.  It  is  necessary  for  every  Christian  man, 
not  only  to  believe,  but  to  endeavour  himself 
to  keep  even  the  least  of  God's  command- 
ments :  yet  is  he  justified,  and  hath  remission 
of  his  sins  and  transgressions  of  God's  com 
mandments,  only  by  faith  in  the  mercy  of 
God.  Rom.  3.  28,  G'alat.  2.  16. 

21  The  virtue  of  justice,  whereby  we  love 
and  keep  God's  commandments,  thoucrh  no 
man  doth  either  of  both  perfectly,  is  undoubt- 
edly the  gift  of  God,  and  is  inherent  in  us,  that 


by  a  Council  holden  by  the  commandment  of  I  are  justified  by  the  grace  and  mercy  of 'Cod 


MATTHEW. 


through  faith,  and  o[  this  unpcrfect  justice, 
we  are  truly,  yet  unpertectly,  declared  to  be 
just,  without  the  works  whereof,  no  man  of 
age  can  be  saved.  But  yet  for  all  this,  we 
are  justified,  or  made  just  in  the  sight  of  God, 
by  faith  only,  through  the  imputation  of 
Christ's  justice,  imd  not  by  the  works  of  Jus- 
tice, which  as  Augustin  saith,  "do  i.jllow 
him  that  is  justified,  do  not  go  before  him 
that  is  to  be  justified,"  in  Ps.  102.  defid.  and 
oper.  cap.  14. 

23.  The  difference  of  sins  proveth  not  that 
some  are  mortal,  and  some  venial :  for  all  of 
their  own  nature  are  mortal.  The  reward  of 
sin,  saith  the  Apostle,  is  death,  Rum.  6.  23. 
and  all  sins  to  him  that  is  truly  penitent,  are 
pardonable  by  God's  mercy.  He  that  siiincth 
against  the  Holy  Ghost,  is  never  truly  pe- 
nitent, nor  his  sin  ever  remitted,  Htb.  6. 
Matt.  12. 

26.  This  prison  by  Carpocrates,  a  very  an- 
cient heretic,  was  taken  for  the  bodies,  into 
which  the  soul  was  removed  by  the  devil, 
until  it  was  thoroughly  purified,  Ireneus,  lib. 
1.  c.  24.  But  of  Montanus,  an  old  Heretic 
also,  it  was  taken  for  a  place  in  hell,  where 
every  small  offence  is  punished  in  soul,  al- 
though it  shall  be  saved  in  the  resurrection, 
as  testifieth  TertuUian  de  aninm  cap.  de  infer. 
By  which  it  appeareth,  that  the  opinion  of 
Purgatory  is  very  ancient.  Nevertiieless,  it 
is  not  like  that  Cyprian,  who  was  far  from 
these  Heresies,  in  the  forenamed  Epistle, 
speaketh  of  Purgatory:  for  he  only  alludeth 
to  this  text,  and  to  the  1  Cor.  3.  comparing 
the  excellency  of  them  that  suffered  martyr- 
dom, above  them  that  had  fallen  in  time  of 
persecution,  and  were  received  again  into 
the  Church,  either  bv  pardon  of  their  exer- 
cises of  repentance,  tliat  were  prescribed  un- 
to them,  or  after  they  had  thoroughly  per- 
formed them  :  because  Antonianus,  to  whom 
he  did  write,  being  somewhat  inclining  to  the 
error  of  the  Novatians,  feared  lest  by  the  re- 
ceiving of  them  that  had  fallen,  and  by  remit- 
ting those  exercises  of  repentance,  virtue 
would  be  diminished,  and  martyrdom  decay. 
But  Cyprian  answereth,  that  chastity  and 
virginity  had  their  due  praise,  though  adul- 
terers upon  their  repentance  were  received. 
"  For  it  is  one  thing,"  saith  he,  "  to  stand  at 
pardon,  another  thing  to  come  to  glory.  It  is 
one  thing  for  him  that  is  cast  in  prison,  not  to 
come  out  until  he  hath  paid  the  uttermost  far- 
thing, another  thing  straightway  to  receive 
the  reward  of  faith  and  virtue,  &c."  Augus- 
tin expoundetli  the  place  clearly  of  hell  and 
eternal  pains,  Serm.  dom.  in  moiitv,  lib  1.  So 
doth  flierom  in  Lament.  Lih.  1.  cap.  1.  Eu- 
seb.  Emiss.  Horn,  in  dcmi.  6.  post  Pent.  Career 
iste  infernus  est.  Theoph.  Antioch.  In  c.arce- 
rem,  id  est,  in  Gehennam,  and  Chromatins,  in 
5.  Matt,  and  many  other  of  the  ancient  fathers. 
And  the  text  is  plain,  that  he  which  is  out  of 
charitv,  hath  deserved  hell  fire :  and  I  sup- 
pose the  Papists  will  not  send  him  to  Purga- 
tory, that  dicth  out  of  charity. 

33.  Mark  and  Luke,  understand  the  excep- 
tion which  they  do  not  express,  for  they  all 


report  one  doctrine  of  our  Saviour  Christ : 
and  the  exception  dcclareth,  that  not  only  di- 
vorcement, but  also  marriage  after  divorce- 
ment is  free,  as  it  was  in  the  Law,  where 
fornicati()n  is  the  cause  of  divorcement. 
Chromatius,  in  hunc  locum,  Unde  nonignorent 
quam  grave  apud  Deiim  damnationis  crimen 
incurrant,  qui  per  effreimtam  libidinis  volupta- 
tem  abs(jue  fornii.ationis  causa  dimissisuxoribus, 
in  alia  vulunt  transire  conjugia.  The  Pope's 
canon  law  restraineth  the  liberty  of  marriage 
and  divorcing,  because  he  may  take  more 
money  for  biUls  of  license  and  dispensation 
to  marry. 

33.  The  knot  of  marriage  is  broken,  through 
the  wickedness  of  them  that  commit  fornica- 
tion, and  therefore  this  is  to  be  untlerstood  of 
such  divorces,  as  are  not  for  the  cause  of  for- 
nication. Neither  can  marriage  out  of  this 
place,  be  proved  to  be  a  sacrament,  although 
Augustin  call  it  by  the  name  of  a  sacrament 
or  mystery.  But  of  marrying  after  divorce, 
Augustin,  note,  chap.  1.  20,  is  doubtful,  al- 
though he  incline  to  the  negative,  as  in  his 
book  de  adulterinis  Conjugiis  ad  Pollent,  where 
he  professeth  this  question  to  be  most  ob- 
scure, and  more  than  he  dare  determine  : 
but  Hilary  maketh  no  question,  but  that 
through  adultery  the  marriage  ceaseth,  and  is 
dissolved. 

39.  This  is  a  slander  of  Luther,  he  did 
write  only,  that  Christians  should  not  hope  to 
have  victory  against  the  Turks,  before  the 
church  was  reformed,  and  the  Pope's  wicked- 
ness was  bridled,  and  men's  manners  were 
amended 

Chapter  6. 

1.  Good  works  are  the  fruits  of  justifica- 
tion, proceeding  from  a  justified  man,  and  do 
justify,  as  James  saith,  that  is,  declare  a  man 
to  be  just,  and  so  a  man  is  justified  by  works, 
and  not  by  faith  only.  But  they  do  not  justify 
a  man  in  the  sight  of  God,  who  requireih  per- 
fect justice,  and  not  imperfect,  such  as  good 
works  of  men  are,  which  follow  the  justified 
man,  as  Augustin  saitb,  do  not  go  before  unto 
justification,  Ps.  102.  de  fid.  and  oper.  '•ap.  14. 
Wherefore  a  man  is  justified  in  the  si^ht  of 
God,  by  imputation  of  the  justice  of  Christ, 
which  is  most  perfect,  through  the  only  grace 
and  mercy  of  God,  apprehended  by  faith  only. 
Rom.  3  and  4.  Gal.  2. 

Neither  is  all  the  justice  of  a  Christian  rnan 
that  is  justified,  comprised  in  alms,  fasting, 
and  prayers,  but  in  obedience  of  all  God's 
commandments,  and  yet  all  that  is  imperfect, 
as  Augustin  \yTovclh,de perfect.  Just,  and  saith 
not,  that  all  Justice  is  comprised  in  these  three 
works.  "  This  is  our  justice  no\s',"  saith  Au- 
gustin, "in  which  we  come  hungering  and 
thirsting  to  the  perfection  and  fulness  of  jus- 
tice, that  hereafter  we  may  be  filled  there- 
with." Ps.  49,  he  saith,  "Who  are  just  ?  but 
they  that  live  of  faith,  doing  the  works  of 
mercy:  tor  those  works  are  the  works  of  jus- 
tice. Therefore  by  his  judgment,  the  life  of 
a  just  man  is  faith,  the  fruit,  works  of  mercy 
and  justice." 


MATTHEW. 


4.  This  repaying  and  rewarding  prove  tli 
that  the  reward  is  due,  but  not  that  the  works 
are  meritorious.  The  reward  is  due  by  God's 
promise,  his  mere  mercy  moved  iiini  to  pro- 
mise. And  we  may  be  encouraged  in  respect 
oi  the  reward  to  do  good  works,  but  not  only 
nor  chiefly  in  that  respect,  but  especially  to 
show  ourselves  thankful  and  dutiful,  that 
God  may  be  filorified  by  our  good  works, 
whose  glory  ought  to  move  us  more  than  the 
revvaril,  if  that  we  love  God  as  we  ought 
with  all  our  hearts. 

7.  Long  prayer  is  not  forbidden,  but  Popish 
prayer  in  an  unknown  tongue  is  idle  babbling, 
as  ill  as  that  which  the  heathen  used.  The 
Scripture  testifieth,  as  Cyprian  showetli,  that 
the  third  hour  oi  the  day,  the  sixth,  and  the 
ninth,  were  used  for  prayer  by  Daniel,  the 
three  children,  Paul,  Peter,  and  John.  Which 
proveth  not  your  Popish  canonical  hours, 
that  is  a- kind  of  service  which  you  call  so, 
mumbled  up  of  your  priests  oftentimes  in  an 
hour  or  less,  to  be  of  such  antiquitj',  or  to  be 
discharged  irom  much  babbling  or  lip-labour. 
Neither  is  it  meant,  that  all  those  three  hours 
were  spent  only  in  prayer,  but  at  those  three 
times  of  the  day,  the  godly  used  to  pray : 
namely,  in  the  midst  of  the  time,  from  the 
sunrising  to  noon,  at  noon,  and  in  the  midst 
oi  the  time,  between  noon  and  the  sunsetting  ; 
whereas  all  your  Canonical  hours  in  the 
Popish  Church,  are  despatched  before  noon. 
Cyprian  therefore  speaketh  not  of  any  set  | 
forms  of  prayers,  Isut  of  times  meet  for  all 
Christians  to  pray  in,  not  only  at  these  three 
hours,  but  also  at  the  sun  rising,  and  at  the 
sun  setting,  and  in  the  night  season,  and  ge- 
nerally at  all  hours,  as  our  Saviour  Christ ; 
teacheth.  Not  maintaining  the  heresy  of  the 
Euehites,  which  did  nothmg  but  pray  with 
their  lips :  but  requiring  the  heart  to  be  al- 
ways Ufted  up  in  affection  of  prayer,  which 
is  by  faith  to  look  for  all  good  things  of  God 
only,  and  at  certain  times  also,  to  use  words 
of  petition,  to  admonish  us  of  our  necessities, 
and  to  stir  up  our  desire  to  be  more  fervent. 
"  What  other  things  is  it,"  saith  Augustin, 
"  to  pray  without  intermission,  but  without 
intermission  to  desire  that  blessed  life,  as 
none  is  but  that  which  is  eternal,  ot  hiin  who 
only  can  give  it?  Therefore  let  us  desire 
this  always  of  the  Lord  God,  and  let  us  pray 
always."  Epist.  12,  1,  c.  9.  The  prayers  of 
heretics,  whether  they  be  long  or  short,  rude 
or  rhetorical,  please  not  Goo,  neither  yet  of 
hypocrites.  The  short  collects  of  the  Church, 
are  no  prejudice  to  long  prayers,  where  the 
form  of  words  is  not  longer  than  the  sincere 
affection  of  prayer  continueth. 

11.  Luke  is  the  best  interpreter  of  the  Greek 
word,  who  showeth,  that  it  signifieth  bread 
sufRcient  for  every  day.  Comprehending  all 
things  necessary  for  this  present  life  :  whereof 
we  may  infer,  that  spiritual  food  is  7iiore  ne- 
cessary, which  in  the  other  petitions  is  asked 
rather  than  in  this,  if  we  respect  eidier  the 
words  or  the  method  of  this  form  of  prayer. 
Notwithstanding,  upon  the  ambiguity  of  the 
Greek  word,  many  of  the  Fathers  refer  this 


petition  to  .siiiriuud  I't/od  especially,  among 
which,  tiie  Jvord's  Supi)er,  being  a  seal  of  our 
spiritual  nourishment  by  the  body  and  blood 
ol  Chrisi,  unto  eternal  life,  is  a  part,  as  the 
preaching  ot  God's^  word  is  another  part, 
noted  also  by  the  Fathers  to  be  desired  in 
this  petition.  Auirust.  de  serm.  Dom.  in  mont. 
lib.  2. 

12.  ^Sugustin  doih  often  teach  the  difference 
of  sins,  some  greui,sonie  less,  but  never  your 
Popish  distiiiction  of  mortal  and  venial,  as 
you  do,  and  in  the  places  quoted  speaketh  of 
small  sins,  but  not  of  venial.  In  the  former 
place  he  saith,  a  man  may  be  sine  crimive, 
that  is,  without  heinous  offence  :  but  not,  sine 
pecca'o,  without  sin.  In  the  latter  he  nameth, 
peccata  paiva,  small  sins,  distinguishing  them 
from  "reat  and  heinous  wickedness. 

13.  Howsoever  any  man  hath  read,  the  text 
is  plain,  "  Lead  us  not,"  whereby  is  proved, 
not  only  a  permission,  but  an  action  of  God, 
in  them  that  are  led  into  temptation.  There- 
fore Augtistin,  after  a  long  disputation 
agairist  Julian  the  Pelagian,  bringeth  also  this 
petition  lor  an  argument,  to  prove,  that  God  as 
a  righteous  Judge,  piiiii.-ln  ih  sin  by  sin,  by  de- 
livering the  reproliiiii  mio  ;lii'  power  of  Satan. 
"What  is  that  whuh  w  i  .:,>■  daily,  lead  us  not 
into  temptation,  but  that  we  be  not  delivered 
unto  our  own  concupiscences?  Therefore 
Goddelivereth  into  ignominioiis  passions,  that 
those  things  may  be  done,  which  are  not  con- 
venient, but  he  delivereth  conveniently,  and 
the  same  sins  are  made  both  punishments  of 
sins  past,  and  deserts  of  punishments  to  come. 
As  he  delivered  Achab  into  the  lie  of  the 
false  Prophets,  as  he  delivered  Roboam  into 
false  counsel,  'i'hese  things  he  doth  by  mar- 
vellous and  unspeakable  means,  who  know- 
eth  how  to  work  his  judgments,  not  only  in 
men's  bodies,  but  also  in  our  very  hearts." 
Co7it.  Jul.  lib.  5,  cap.  3.  Neither  doth  Beza's 
exposition  make  God  author  of  sin,  but  using 
the  phrase  of  Augustine,  he  saith,  "  The 
Lord  leadelh  into  temptation,  whom  as  a  just 
judge,  not  as  an  author  of  sins,  he  permitteth 
unto  the  will  of  Satan,  that  he  may  hll  iheir 
heart,  as  Peter  speaketh."  Jc/.s  5.  And  it 
is  a  most  detestable  slander  that  Calvin,  or 
thev  that  follow  bis  judgment,  make  God  ihe 
author  of  sin. 

20.  Treasures  laid  up  in  heaven  in  this 
place,  properly  signify  neither  faith  nor 
works,  much  less  meritorious  works,  but  ra- 
ther the  reward  of  the  heavenly  life,  which 
God  of  his  mercy  giveth  to  them  that  believe, 
according  to  their  works,  rewarding  their 
plentiful  sowing,  with  plentiful  reaping.  Chry- 
Kosl.  Horn.  21,  in  Mai.  He  showeth  both  that 
this  early  treasure  lieth  open  ro  hurt :  and 
also,  that  the  heavenly  treasure  is  clear  from 
all  spot,  and  most  safe  either  in  respect  of 
the  place,  or  of  the  excellency  of  those  re- 
wards. 

24.  No  Christian  man  servelh  Calvin  as 
his  master,  but  God  only.  Nevertheless,  so 
long  as  Calvin  teacheth  that  which  he  learned 
of  Christ,  Calvin  may  be  enibrcced  as  a  ser- 
vant of  Christ,  neither  doth  he  ever  desire  to 


MATTHEW. 


be  taken  otherwise.  But  when  the  Pope  com- 
mandeth  things  contrary  to  God,  as  worship- 
ping of  images,  communion  under  one  kind, 
.■■ncfsucli  hke,  and  will  be  honoured  as  a  most 
holy  Lord,  that  cannot  err,  it  may  be  said 
most  truly,  uo  man  can  serve  God  and  the 
Pope. 

Chapter  7. 

G.  So  that  by  confession  of  mortal  sins,  you 
mean  not  auricular  shrilt,  which  the  Scrip- 
ture doth  not  exact. 

8.  To  ask  in  lahh  is  necessary,  and  more 
than  a  due  circumstance.    .lames  1.  6. 

15.  This  note  is  true  of  libertines,  and  such 
heretics  of  our  time  :  but  the  true  professors 
of  the  Gospel,  whom  you  especially  envy, 
shall  be  found  in  trial,  always  as  honest  as 
Papists. 

16.  All  f\ilse  doctriiv,  r-nntntry  to  the  Scrip- 
tures, is  the  propiT  IniiisMi  h'  i^'iics.  P'or  he 
is  a  heretic,  which  ob.-imately  maintaineth 
an  opinion,  contrary  to  the  Scriptures,  as  the 
Papists  do  many.  And  especially,  those  plain 
notes,  which  the  spirit  giveth  of  antichristian 
heretics,  namely,  the  forbidding  of  marriage 
and  meats,  where  are  they  to  be  found  at  this 
day  but  in  Papists  ?  1  Tim.  4.  The  rest  of 
the  notes  you  give,  are  not  found  in  us,  but 
rather  in  you.  The  marriage  of  vowed  per- 
sons, that  cannot  contain,  is  allowed  by  Epi- 
phanius  and  Hierom  to  be  Catholic.  And 
if  it  be  incestuous,  your  Pope  giveth  license 
for  incestuous  marriages,  as  he  doth  for  those 
marriages  that  are  against  the  law  of  nature, 
which  are  incestuous  indeed.  We  spoil  no 
Churches,  but  destroy  idolatry,  as  God  com- 
mand eth.     Deul.  7.  G. 

21.  These  men  say.  Lord,  Lord,  without  a 
true  and  a  lively  faith.  For  he  that  in  true 
faith  shall  invocate  or  call  upon  the  Lord, 
shall  be  saved.  Rom.  10.  We  confess,  it  is 
not  enough,  to  believe,  neither  doth  Luther 
teach,  that  only  infidelity  is  sin,  but  that  it  is 
the  root  of  all  sin.  Neither  do  we  hold,  that 
by  the  faith  of  working  miracles,  which  ap- 
prehendeth  only  the  power  of  God,  any  man 
shall  be  justified,  but  by  faith  in  God's  pro- 
mises, which  layeth  hold  of  the  mercy  which 
God  offereth.  Finally,  he  that  is  justified  by 
faith  only,  doth  the  will  of  God  his  heavenly 
father,,  though  not  perfectly,  yet  gladly  and 
cheerfully.  God  be  thanked,  we  do  not  set 
little  by  good  works,  which  we  acknowledge 
to  be  the  necessary  effects  of  justitying  faith, 
though  we  renounce  our  own  justice,  that  we 
may  be  partakers  of  the  justice  of  God  in 
Christ.    Philip.  3,  9. 

Chapter  8. 
4.  The  words  of  Chrysostom  are  these : 
"  The  Priests  of  the  Jews  had  authority  to 
put  away  leprosy  of  the  body ;  or  rather  not  to 
put  it  away  at  all ;  but  only  to  discern  them 
who  were  rid  of  it,  and  thou  knowesf,  how 
greatly  their  Priesthood  was  to  be  esteemed. 
But  these  have  received  authority,  not  to 
discern  the  leprosy  of  the  body,  being  rid 
away,  but  altogether  to  put  away  the  uncTean- 


ness  of  the  soul.  They  therefore  that  despise 
them,  are  more  wicked  than  Dathan,  and 
worthy  of  great  punishment."  By  which 
words,  he  meaneth  not,  that  ministers  of  that 
Gospel,  have  absolute  power  to  forgive  sins, 
but  authority  to  assure  the  penitent  sinners  of 
God's  forgiveness,  in  which  respect,  they  are 
to  forjrive  in  God's  name.  For  Christ  him- 
self, did  not  forgive  sins,  but  as  he  was 
God  equal  to  his  father.  Chrysostom  Mat. 
Horn.  30. 

8.  The  body  and  blood  of  Christ,  is  to  be 
received  with  all  humility  and  reverence  : 
yet  not  imagining  transubstantiation.  For 
that  material  part  of  the  Sacrament  which 
entereth  into  the  mouih,  Origen  saitli,  it  goeth 
the  way  of  all  meais,  Matt.  cap.  15.  Chry- 
sostom's  liturgy  was  made  long  after  Chry- 
sostom's  time,  as  appeareth  by  a  prayer  for 
the  Emperor  Alexius,  in  whose  name  it  was 
made.  Augustin  ep.  118.  useth  the  example 
of  the  Centurion,  to  show  that  neither  they 
that  receive  the  Sacrament  daily,  nor  they 
that  receive  it  seldom,  dishonour  the  body  of 
Christ,  having  either  of  them  their  several 
reasons,  as  Zaccheus,  who  received  our 
Saviour  Christ  into  his  house  joyfully,  and 
the  Centurion  who  acknowledged  that  he 
was  unworthy  to  receive  him  under  his 
roof. 

14.  Hierom  against  Jovinian,  hath  many 
feeble  arguments,  among  which  this  is  one, 
that  the  Apostles  had  no  carnal  copulation 
with  their  wives,  because  Christ  saith,  "  he 
that  hath  left  wife,"'  &c.  Matt.  19.  29.  For 
our  Saviour  Christ  speaketh  of  none  other 
forsaking  of  wives,  than  is  necessary  for  all 
married  men,  to  leave  their  wives  as  well  as 
their  parents,  children,  brethren,  houses, 
lands,  namely  in  carnal  aflection,  or  worldly 
love  not  in  lawful  use.  And  Clemens  Alex- 
andrinus  much  ancienter  than  Hierom,  and 
nearer  the  Apostles'  times,  saith,  "that  Peter 
and  Philip  begat  sons,  and  Philip  gave  his 
daughters  in  marriage,  Strormt.  lib.  3.  Enseb. 
Emiss.  in  nal.  Joo,.  En.  Petrus  uxorem  et  pro- 
lem  hahuit."  And  by  whom  had  Peter  his 
daughter  Petronilla,  of  whom  the  popish 
legends  write  much  holiness,  if  not  by  com- 
panying  with  his  own  wife  ?  and  that  since  he 
was  an  Apostle,  and  had  the  surname  of  Pe- 
ter. Which  her  age  also  doth  argue  :  for 
she  was  so  young  in  the  time  of  the  persecu- 
tion of  Domitian  the  Emperor,  that  Flaccus 
the  count,  desired  to  have  her  in  marriage, 
whereas  if  she  had  been  born  before  Peter's 
calling  to  the  Apostleship,  she  should  have 
been  almost  thr^  escore  years  old  at  that  time. 
In  the  Romish  Church  where  Antichrist  was 
to  have  his  seat,  the  mystery  of  iniquity  be- 
gan to  work,  and  sho%v  itself  in  prohibition  of 
marriage  somewhat  timely:  yet  are  you  not 
able  to  prove,  that  none  but  such  as  professed 
continence,  were  in  the  Latin  Church  ever 
admitted  to  the  ministry.  Tertullian  was  a 
married  man  in  tlie  ministry,  without  any 
such  profession  of  continence,  as  appeareth 
by  his  books  written  to  his  wife.  Where,  in 
the  first  he  exhorteth  her,  after  his  departure. 


MATTHEW. 


1>- 


not  to  marry  again.  In  the  second,  that  if 
the  infirmity  of  her  body  was  such,  as 
she  must  needs  marry,  that  she  marry  not  an 
infidel.  This  exhortation  had  been  needless, 
if  she  had  already  professed  continence  : 
neither  needed  TertuUian  to  have  set  before 
her  the  example  of  many  other,  that  in  mar- 
riage, by  consent,  took  away  the  debt  of  mar- 
riage, to  persuade  her,  that  she  might  be 
able,  if  she  would  endeavour,  to  live  unmar- 
ried. And  if  he,  before  he  entered  into  eccle- 
siastical order,  with  her  consent,  had  pro- 
mised perpetual  continence,  she  should  have 
had  experience  in  herself  in  her  vounger 
lime,  how  able  she  was  to  live  without  the 
use  of  a  husband.  But  Epiphanius,  you  say, 
telieth  the  Greek  Priests,  "that  they  do 
against  the  ancient  canons,  which  keep  com- 
pany with  their  wives  :"  yet  doth  he  confess 
immediately,  that  those  canons  wej-e  not 
kept  in  his  time,  But  where  you  add,  that 
Paphnutius  in  the  first  Council  of  Nice,  d  oth 
plainly  signify  the  same,  it  is  false.  For 
Socrates  thus  writeth  of  the  matter.  "It 
pleased  the  Bishops  to  bring  in  a  new  law 
into  the  Church,  that  thosr  iii;ii  wm-  dedica- 
ted to  the  holy  ministry.  ;i mirlv,-,  Bishops, 
Priests,  or  Elders  and  M  :i  ■':.,-,  hlmukl  not 
sleep  with  their  wives  w  liicli  ility  had  mar- 
ried when  they  were  laymen  :  and  after  they 
had  consulted  of  this  matter,  Paphnutius  stood 
up  in  the  midst  of  the  company  of  Bishops, 
and  cried  out  aloud,  that  they  should  not  lay 
a  heavy  yoke  upon  the  men  dedicated  to 
the  holy  ministry,  saying,  that  the  bed  was 
honourable,  and  the  matrimony  unpolluted, 
lest  with  too  much  preciseness,  they  should 
rather  hurt  the  Church  :  for  all  men  could  not 
bear  the  exercise  of  continence,  and  perad- 
venture  chastity  should  not  be  kept  of  every 
one's  wife  :  and  he  called  the  company  with 
a  man's  wife  chastity.  That  it  was  sufficient, 
that  they  which  had  obtained  clergy  before 
marriage,  should  not  come  to  marriage  any 
more,  according  to  the  ancient  tradition  of 
the  Church,  but  that  no  man  should  be  sepa- 
rate from  her,  whom  he  had  married  being  a 
layman.''  The  very  same  rcporteth  Sozo- 
mcn.  And  Clemens  afliri.neth,  that  the  Apos- 
tle alloweth  the  husband  of  one  wife,  whether 
he  be  Priest,  or  Deacon,  or  Layman,  using 
malrimony  without  reprchetision,  Stronuil.  lib.  3. 
But  there  was  never  any  examp'e  authcntical,  you 
say,  of  any  that  married  after  holy  orders.  Of 
examples,  I  suppose  you  doubt  not  but  that 
there  were  many  which  took  wives  after 
they  were  made  Bishops,  Priests,  and  Dea- 
cons, because  in  the  later  Councils,  there  be 
so  many  canons  to  punish  them  that  so 
married,  and  to  prohibit  them  to  marry. 
And  certain  it  is  by  stories,  and  other  monu- 
ments of  antiquity,  that  in  England  Priests 
did  marry  commonly,  even  after  the  decree 
made  against  it,  by  Lanfranc  Archbishop  of 
Canterbury  in  a  Synod  holden  at  Wincnes- 
ter  Anno.  1076.  For  Gerard,  Archbishop, 
of  York,  writing  to  Anselmus  Archbishop 
of  Canterbury,  certifieth  him,  that  those 
whom  he  invited  to  take  orders,   would  net 


consent  in  theirordination,  toprofees  chastity, 
that  is,  not  to  marry,  as  the  decree  of  Lan- 
iranc  required.  But  these  examples,  you  will 
say,  were  not  authentical,  because  they  were 
against  the  ancient  tradition  of  the  Church, 
alleged  even  by  Paphnutius,  and  against  the 
canons  of  so  many  Councils :  Whereunto  I 
reply,  that  seeing  they  were  to  be  warranted 
by  the  word  ol  God,  no  tradition  or  decree  of 
men,  can  make  that  lawful,  which  by  God's 
word,  is  not  only  at  liberty,  but  also  com- 
manded, namely,  that  "to  avoid  fornication 
let  every  man  have  his  wife,  and  if  they  can- 
not contain  let  them  marry,"  and  of  virginity 
and  continence,  there  is  no  commandment  of 
the  Lord,  but  every  man  may  use  the  liberty 
that  God  hath  given,  yea  though  he  haili  the 
gift  of  continence.  And  therefore,  Paul  being 
unmarried,  affirmeth  that  it  was  lawful  for 
him  to  lead  about  with  him  a  sister  to  wife, 
as  the  rest  of  the  Apostles  did,  even  the 
Lord's  brethren  and  Cephas  :  Ergo,  it  was 
lav/ful  for  him  to  have  married,  being  an 
Apostle.  The  liberty  therefore  given  by 
God  to  all,  and  the  commandment  of  God,  to 
them  which  have  not  the  gift  of  continence, 
to  n)arry,  doth  make  the  examples  of  them 
that  married  after  holy  orders  taken,  in  the 
account  of  God,  and  all  tb.at  be  godly,  to  be 
authentical.  And  although  l'a|ihnutius  ac- 
counteth  the  tradition  of  thr  Church  ancient,, 
by  which  they  were  prohibited  to  marry,  that 
were  not  married  before  they  were  ordained  : 
yet  it  appeareth  by  '^rertullian,  that  it  was  not 
so  ancient  as  his  time.  For  in  his  book  of 
Monogamy  against  second  marriages,  written 
when  he  was  a  heretic,  he  derideth  the 
Catholic  Bishops,  which  thought  it  lawful  for 
them  to  marry  again,  when  their  first  wife 
was  dead,  perverting  the  meaning  of  Paul's 
words,  which  saitli,  "a  Bishop  must  be  the 
!  husband  of  one  wife,  to  the  maintenance  of 
i  his  heresy,  as  the  Papists  do :"  He  saith, 
"  the  Holy  Ghost  foresaw  there  should  come 
some,  that  would  affirm  all  things  to  be  lawful 
for  Bishops  :  For  how  many  are  there  among 
you  tliat  govern  the  Church,  which  have 
married  the  second  time,  insulting  against 
the  Apostle,  and  not  blushing  when  these 
words  arc  read  under  them."  This  place 
showeth,  ihat  that  which  was  thought  unlaw- 
ful by  the  heretic,  was  counted  lawful  and 
authentical  by  the  Catholic  Church.  Long 
after  Tertullian's  time,  was  the  Ancyrian 
Council,  where  the  tenth  canon  decreeth 
thus.  "That  whosoever  being  ordained  Dea- 
cons at  the  time  of  their  ordination,  do  protest 
and  say,  that  they  must  marry,  because  they 
cannot"  remain  unmarried :  if  they  marry 
afterward,  let  them  continue  in  the  ministry, 
because  the  Bishop  hath  granted  them  so  to 
do."  This  canon  testifieth  of  many  authen- 
tical examples  of  them  that  married  and 
might  marry,  after  holy  orders  taken.  More- 
over, in  the  days  of  .Tulian  the  Apostate  we 
read,  that  Basilius  a  Priest  or  Elder  of  the 
Church  of  Ancyra,  and  Eupsychius  of  Cesa- 
rca  of  Cappadocia,  who  had  lately  taken  to 
wife   a  gentlewoman,  and   was  but  even   & 


50 


.MATTHEW. 


bridegroom,  ended  their  lives  by  martyrdom. 
Sozom.  lib.  5.  c.  11.  and  histo.  tripartit.  lib.  6. 
c.  14.  Many  hundred  year.s  after  this,  Bal- 
samon  niaketh  mention  ot  a  constitution  of 
Leo  the  Emperor,  by  which  it  appeareth  that 
there  was  a  custom  in  his  time,  that  those 
which  had  taken  holy  orders  might  marry 
lawful  wives,  within  two  years  after  their 
ordination,  Bals.  in  Can.  10.  Cone.  Ancyr. 
So  long  the  authority  of  God's  word  in  the 
Greek  Church  prevailed  against  the  decrees 
of  men,  and  in  the  Church  of  England  much 
longer,  until  within  these  four  or  five  hundred 
years  at  the  most. 

Chapter  9. 

3.  The  ministers  of  the  New  Testament, 
have  authority  to  forgive  sins,  and  to  retain 
them  by  declaring  herein  the  will  of  God,  as 
his  ambassadors  and  messengers.  The  Jews 
charged  our  Srviour  Christ  with  blasphemy, 
because  they  acknowledged  not  his  divinity. 
For  the  Priests  of  the  Law,  were  also  minis- 
ters, not  authors  of  forgiveness  of  sins,  where- 
of thev  were  not  ignorant. 

5.  Chrysostom  saith,  "He  did  not  refute 
their  opinion  which  said  it  was  proper  only  to 
God  to  forgive  sins,  but  did  approve  it.  For 
if  he  had  not  been  equal  with  his  father,  he 
would  have  said  :  Surely  you  judge  rightly,  I 
am  far  from  that  so  great  power,  but  now  he 
saith  no  such  thing,  but  contrariwise  affirmeth 
it  by  word  and  sign.  So  because  it  is  wont  to 
be  unpleasant  to  the  hearers,  that  any  man 
should  speak  openly  of  hiniself :  by  the  words 
of  other  men,  and  by  a  sign  or  miracle,  he 
showeth  that  he  is  God  equal  to  his  Father." 
Matt.  Ho.  30.  Hilary  is  of  the  same  judgment, 
saying,  "'Itmoveth  the  Scribes,  that  sin  should 
be  forgiven  by  a  man :  for  they  beheld  in  Je- 
sus Christ  only  a  man,  and  that  to  be  forgiven 
by  him,  which  the  Law  could  not  release. 
For  faith  only  justifieth.  Afterward  the  Lord 
looketh  into  their  murmuring  and  saith  :  That 
it  is  easy  for  the  Son  of  Man  on  earth  to  for- 
give sins.  For  it  is  true,  no  man  can  remit 
sins  but  God  only,  therefore  he  whicli  remit- 
teth  sins  is  God,  because  no  man  forgiveth 
sins  but  God,  Matt.  Can.  8.  Ambrose  is  worthy 
to  be  heard  in  the  same  case.  "When  the 
Jews  affirm  that  sins  can  be  forgiven  by  God 
only,  verily  they  confess  him  to  be  God,  and 
by  theirownjudgmentthey  bewray  theirfalse- 
hood,  in  that  they  affirm  the  work,  and  deny 
the  person.  Therefore  even  of  themselves, 
the  Son  of  God  recciveth  a  testimony  of  his 
work,  and  requireth  not  the  consent  of  their 
voice.  For  falsehood  can  confess,  but  cannot 
believe,  therefore  there  wanted  no  testimony 
to  his  divinity:  there  wanteth  faith  to  their 
own  salvation."  In  Lucam.  cap.  5.  Behold, 
that  which  was  Catholic  doctrine  in  these  an- 
cient fathers,  is  counted  heresy  in  us. 

6.  Christ  had  absolute  power  ot  himself,  as 
very  God,  to  forgive  sins  properlv,  and  to 
preach  the  forgiveness  of  sins  as  Mediator. 
Athan.  contr.  Arr.  lib.  3.  Euthym.  pan.  part 
1.  lit.  2.  ex  epistola  de.  ge-ttis  in  concilia.  Arim.  and 
Heleus 


8.  Let  Hilary  speak  upon  these  words, 
"  All  things  are  concluded  in  their  right  or- 
der, and  now  the  fear  of  desperation  ceas- 
ing, honour  is  rendered  to  God,  because  he 
hath  given  so  great  power  to  men,  but  this 
was  due  only  to  Christ,  it  was  familiar  to  him 
only,  to  do  these  things,  by  the  communion 
or  participation  of  his  Father's  substance. 
Therefore  this  is  not  to  be  marvelled,  that  he 
cari  do  these  things,  for  what  shall  not  God  be 
believed  to  be  able  to  do  ?  or  else  the  praise 
should  have  been  of  one  man,  not  of  many, 
but  hereof  is  the  cause  of  the  honour  given  to 
God.  because  power  is  given  to  men  by  this 
\vay,  through  his  word,- both  of  remission  ot 
sins,  and  of  resurrection  of  the  body  and  of 
returning  into  heaven."  In  these  words  Hi- 
lary showeth  what  is  proper  to  Christ  as  God, 
and  what  is  granted  to  his  ministers,  to  preach 
and  declare  by  his  word.  That  which  is  pro- 
per to  the  Divinity,  cannot  be  communicated 
to  any  creature.  Such  is  the  absolute  power 
to  forgive  sins,  which  are  committed  against 
the  Law  of  God,  and  therefore  proper  only  to 
God.  The  authority,  which  God  hath  given 
to  men,  to  assure  the  faithful  penitent,  of  re- 
mission of  sins,  nothing  derogateth  from  the 
glory  of  God,  but  greatly  setteth  forth  the 
glory  of  his  mercy. 

8.  Christ  gave  power  to  his  Apostles,  and 
the  ministers  of  the  Church  to  forgive  sins, 
not  absolutely  and  properly,  as  God  forgiveth, 
but  to  be  witnesses  and  ministers  of  God's 
forgiveness  :  whereof  Ambrose  saith,  "  Al- 
though it  be  a  great  matter  to  forgive  sins 
unto  men,  for  who  can  forgive  sins  but  only 
God,  who  also  forgiveth  by  them  to  whom  he 
j  hath  given  the  power  of  forgiving,  yet  it  is  a 
'  much  more  divine  thing  to  give  resurrection 
to  the  bodies."  Thus  you  see  this  Father's 
judgment,  that  man  when  he  forgiveth  sins 
by  power  granted  of  God,  doth  not  forgive 
properly,  but  God  to  whom  it  is  proper  to  for- 
give sins,  forgiveth  by  man. 

15.  Neither  Epiplianius,  nor  Augustin, 
speak  of  popish  fasting  days,  which  consist 
in  abstinence  from  flesh :  But  Epiphanius 
saith,  the  Apostles  appointed  the  Wednesday 
and  Friday,  to  be  fastmg  days,  how  truly,  let 
the  Papists  themselves  judge,  and  that  on 
those  days,  the  fasting  was  appointed  until  the 
ninth  hour  of  the  day,  which  is  three  hours 
before  night.  Augustin  Epi.86.  acknowledg- 
eth  fasting,  but  no  certain  fasting  days,  other- 
wise than  the  custom  of  every  Church  re- 
quired, according  to  the  answer  of  Ambrose 
made  unto  him  concerning  fasting  on  Satur- 
day, which  was  observed  at  Rome,  but  not 
at  Milan. 

21.  Christ  by  his  word,  and  without  his 
word,  by  outward  signs,  and  without  any  at 
all,  did  only  work  miracles,  and  the  force  or 
virtue  did  not  proceed  into  his  garment,  but 
immediately  from  himself:  Therefore  Christ 
said  not,  there  is  virtue  proceeded  frOra  my 
garments,  but  there  is  virtue  proceeded  from 
me.  Luke  8.  48.  Theie  was  no  virtue  in  his 
garments,  when  the  soldiers  had  parted  them 
among  tliem :  nor  while  he  wore  them,  for 


MATTHEW. 


51 


ilic  people  that  thronged  him,  received  no 
benofit  by  them,  but  sne  only,  and  they  that 
touclied  him  by  faith.  Now  concerning  the 
iniatre  that  this  woman  is  said  to  have  set  up  : 
Jliiseliius  reporteth  the  story,  not  of'  his  own 
knowledge,  but  of  hearsay,  That  in  Cesarea 
Fliilippi,  where  this  woman  dwelled,  over 
atrainst  her  door,  upon  a  liigh  stone,  was  a 
bra/on  image  of  a  woman  kneeling,  and  hold- 
ing up  her  hands,  as  though  she  made  an 
humble  suit;  over  against  whicli  there  was 
another  brazen  image  of  a  man,  which  was 
said  to  be  of  Christ,  reaching  his  hand  to  the 
woman,  at  whofc  feet  upon  the  same  pillar, 
a  strange  kind  of  lierb  did  spring,  which 
when  it  came  up  to  the  hem  of  his  brazen 
garment,  it  was  a  medicine  for  all  diseases. 
This  image  Eusebius  confesseth  to  have  re- 
mained unto  this  time,  as  was  testified  by 
them  that  travelled  to  that  cit}',  and  saw  it. 
But  of  the  miraculous  iierb,  how  true  it  was, 
he  saith  not.  Now  what  his  judgment  was 
of  them  that  did  set  up  this  iniage,  he  declar- 
ed in  these  words;  "And  it  is  not  to  be  mar- 
velled, that  those  of  the  Gentiles,  which  re- 
ceived benefits  of  our  Saviour  of  old  time, 
did  these  things,  seeing  we  have  seen  the 
images  of  his  Apostles  Paul  and  Peter,  yea 
and  of  Christ  hiinself  preserved,  being  painted 
in  colours,  as  it  is  like,  ancient  men  of  a 
heathenish  custom,  which  they  had  without 
alteration,  after  this  manner,  were  wont  to 
honour  them  whom  they  took  for  saviours." 
Eusebius  accountin":  this  setting  up  of  images 
in  the  honour  of  Christ  and  his  Apostles  to 
be  a  heathenish  custom,  gave  small  credit  to 
the  miracle  of  the  strange  herb :  of  wliose 
virtue  he  could  allege  no  exainplc,  of  any 
that  was  cured,  as  he  doth  the  testimony  of 
them  that  saw  the  image. 

Where  you  allege  out  of  Sozomen,  that 
the  Christians  afterward  placed  the  image  in 
the  Church,  as  though  they  set  it  up  to  be 
worshipped ;  the  truth  is,  they  laid  up  the 
pieces  of  the  image,  after  it  was  broken, 
which  they  gathered  together,  and  kept  them 
in  theChurcn,  which  is  all  that  can  be  gather- 
ed of  the  story.  Wherein,  as  they  snowed 
some  zeal  of  Christian  reliijion,  in  seeking  to 
preserve  that  which  was  clefaeed  by  the  mfi- 
dels,  so  they  cannot  be  e.xcused  from  super- 
stition, if  they  kept  the  pieces  in  the  Church, 
as  any  relic  of  holiness.  Epiphanius  find- 
ing an  image  of  Christ  in  a  chapel  conlraryto 
Ihe  scriptures,  as  he  saith,  rent  it  in  pieces. 
Epiph.  Epij:!.  ad  Joan.  Hierosol. 

22.  She  had  no  devotion  to  the  hem  of  his 
garment,  but  because  she  was  kept  off  by  the 
press,  so  that  she  could  not  come  near  to  de- 
sire his  aid,  as  others  did,  she  said  within 
herself:  If  I  shall  but  only  touch  the  hem  of 
his  garment,  &c.  But  the  popish  touching 
of  relics,  which  neither  have  any  virtue  in 
their,  nor  any  promise  of  God  annexed  to  the 
touching  of  them,  for  health,  either  of  body 
or  soul,  cannot  be  excused  from  superstition. 
And  this  is  a  very  blunt  comparison  of  relics 
of  dead  men,  with  the  presence  of  the  Son  of 
God,  who  was  willing  to  show  his  divine 


power  by  his  word  only,  or  by  outward  signs 
of  touching  with  his  hand,  or  touching  his 
garment,  or  anointing  with  oil,  or  making  of 
clay  with  his  spittle,  and  such  like ;  as  it 
pleased  him  in  healing  men's  bodies.  By 
what  wurd  of  God  are  we  certified  that  he 
will  do  the  like,  yea  grant  spiritual  holiness, 
by  touching  of  relics?  If  we  have  not  God's 
word,  what  faith  can  we  have,  but  a  supersti- 
tious credulity? 

28.  No  wise  or  learned  man  allegeth  this 
place,  tor  justification  by  faith  only,  this  is 
thereibre  a  peevish  slander.  In  the  place 
noted  you  shall  see  more. 

34.  The  miracles  said  to  be  done  in  the  po- 
pish Church,  are  counterfeit  fables  rather  than 
illusions  of  devils,  as  hath  been  proved  by 
many  experiences,  and  yet  are  they  false  or 
lyin^  signs  of  Antichrist.  The  divme  power 
of  Clirist,  was  manifest,  in  casting  out  of  de- 
vils. 

38.  Christ  biddeth  not  his  disciples  pray 
and  fast  in  the  Imber  days,  hut  to  pray  eonti 
nually,  not  that  hedge  Priests  should  be  sent 
forth  to  say  Mass,  but  that  learned  pastors 
might  be  raised  up  of  God,  to  gather  in  his 
haTvest  by  preaching  the  gospel.  And  at  the 
ordination  of  ministers  of  the  Church,  what 
time  soever  it  be,  the  Church  assembled  pray- 
eth  to  God  for  them  that  are  called,  that  thev 
may  be   faithful  and  diligent  in  their  call- 


Chapter  10. 

2.  Ambrose  acknowledgeth  the  Primacy, 
but  not  the  pre-eminence  of  Peter  above  the 
other  apostles.  For  in  the  place  quoted,  he 
saith,  "  that  Paul  was  not  inferior  to  the  other 
Apostles  that  went  before  him,  among  \\  hich 
Peter  was  one,  in  dignity,  but  in  time."  And 
in  his  Book  de  hicurnat.  Domini  cap.  4.  he 
acknowledgeth  the  Primacy  of  Peter.  "The 
Primacy  of  confession  verily,  not  of  honour 
or  pre-eminence,  the  Primacy  of  faith,  not  of 
degree."  Likewise  De  sp.  Saiict.  lib.  2.  cap. 
2.  he  saith,  Paul  was  not  interior  to  Peier. 
And,  /;;  Ep.  ad.  Gal.  cap.  2,  he  declareth,  that 
Paul  had  the  Primacy  over  the  Gentiles,  as 
Peter  over  the  Jews.  The  rest  that  you  say 
of  Beza,   is  an   impudent   slander. 

11.  We  doubt  not,  but  the  blessing  or  godly 
prayers,  as  of  the  Apostles,  so  also  of  godly 
Bishops,  and  other  Ministers  of  the  Church, 
is  greatly  to  be  esteemed:  but  the  Popish 
Bishop's  blessing  with  his  fingers,  is  not 
worih  a  straw,  neither  doth  any  ancient 
Father  commend  such  a  blessing.  Augustin 
saith,  that  he  and  other  departing  fromAure- 
lius  a  godly  Bishop,  received  benediction  of 
him,  that  is,  a  godly  and  Christian  farewell. 
In  Socr.  lib.  6.  ca.  14,  is  no  mention  of  Bishop's 
blessing,  but  rather  of  bannino'.  For  Socrates 
reporteth,  yet  doubtin<T  whether  it  was  true, 
that  Epiphanius  and  CJirysostom  being  fallen 
out,  Chrysostom  should  say,  "  I  hope  thou 
shalt  never  come  to  thy  country,"  and  Epi- 
phanius answered,  "I  hope  thou  shalt  not  die 
Bisliop."  But  whether  they  said  so  or  no, 
Epiphanius  died  in  the  way  homeward,  and 


MATTiiir.r 


Chrysostom  was  deposoJ  froiii  Iiis  hishopric. 
1  suppose  this  story  inakeih  little  for  the 
Bishop's  blessing.  But  it  takctli  nway  veiijyi 
sins,  you  say,  by  authority  of  Ambrose,  in 
Luhe  9.  But  in  truth,  there  is  never  a  word 
ot  the  Bishop,  or  of  his  blessing,  or  of  venial 
sins,  but  of  the  benefit  which  men  receive  by 
entertaining  of  preachers  of  the  gospel. 
"  We  do  not  oidi/give  peace  lo  them  that  entertain 
vs,  but,  also,  if  any  ojfcnces  of  eartUltj  lightness 
do  uoersliadow  them,  after  the  steps  of  the  Apos- 
tolic preaching  he  received,  they  are  taken  away." 
His  meaning  is,  they  receive  great  benefit 
both  by  the  prayers  and  by  the  doctrine  of  the 
jireachers,  if  they  entertain  it  as  well  as  their 
persons.  A  poor  place  for  the  Popish  bishop's 
blessing.  ' 

19.  The  story  of  the  Church  declareth  tliis 
to  be  verified  in  the  true  martyrs  thereof,  but 
the  best  learned  of  the  Papists  are  not  able  to 
defend  their  heresy,  by  the  Scriptures,  against 
the  unlearned  Christian  Catholics,  much  less 
against  the  Jearned,  as  the  writings  of  both 
parts  make  manifest. 

^  2.5.  |fe  that  calleth  himself  the  vicar  of 
Christ,  and  putteth  himself  in  the  stead  of 
Christ,  by  the  very  signification  of  the  word,  \ 
is  Antichrist.  So  doth  the. Pope  :  having  no 
warrant  out  of  the  word  of  God,  to  be  so  , 
much  as  a  member  ol  Clirist;  because  his 
doctrine,  decrees,  and  life,  are  contrary  to 
Christ,  as  in  the  book  called  Antithesis 
Christi  et  Papcc,  and  many  other  godly  trea- 
tises, is  manifestly  declared. 

34.  This  is  a  mere  slander  against  Beza : 
for  our  Gospel,  which  we  preach,  neither 
breedeth,  nor  nlloweth  any  rebellions.  But 
your  hellish  father,  the  Pope,  raiseth  rebel- 
lions, as  it  is  most  notorious,  against  our  so- 
vereign, of  her  subjects  in  the  north,  and 
sending  both  his  legates,  and  his  bijnner  of 
rebellion,  to  raise  rebellion  in  Ireland,  iiir  ^iii, 
blesseth,  and  pardoneth  horrible  traitors,  to 
murder  their  most  loving  and  natural  prince, 
and  you  traitors  of  Rhemes,  are  joined  with 
them  in  their  most  devilish  conspiracies,  pro- 
curing and  comforting  them,  that  enterprise 
such  monstrous  impiety ;  and  shame  you  no- 
thing, to  charge  Beza  wnth  maintaining  of  re- 
bellion ?  As  tor  the  civil  wars  in  France,  let 
all  the  king's  edicts  of  pacification,  that  hi- 
therto have  come  forth,  testify,  that  those  of 
the  reformed  religion,  in  taking  arms  to  de- 
fend the'  laws  and  liberties  of  their  country, 
against  private  persons,  have  done  nothing 
but  in  the  king's  service. 

41.  Our  Saviour,  Christ,  promiseth  a  re- 
ward to  them  that  entertain  the  godly,  perse- 
cuted or  not  persecuted,  but  not  out  of  the 
merit  of  him  that  is  received,  which  is  no- 
thing unto  salvation,  but  of  his  own  abundant 
grace,  by  which  the  prophet  and  the  righteous 
man  receive  their  reward,  and  not  of  their 
own  merits.  Leo.  Fro  calice  aquce  frigidcB 
pramiitm  hahet  gratuita  largitio.  Ser.  4.  de 
quadrage.  Provided,  that  Jesuits,  Seminary 
priests,  and  such  other  that:  come  to  stir 
up  rebellion,  procure  murder  of  their  Prince, 
■  and  invasion  of  their  country  by  strangers,  or 


to  infect  the  peojile  with  Popish  liorosirs'.  Ii-: 
not  accounted  but  as  false  prophets,  ii.w''- 
crites,  traitors,  and  heretics,  not  proplic...-, 
just  men,  or  true  Christian  Catholics. 

Chapter  11. 

7.  When  men  of  rare  holiness  have  been  in 
the  wilderness,  which  hath  not  been  in  all 
ages,  men  have  resorted  to  them  to  be  par- 
t-l:ers  of  their  prayers  and  ghostly  counsel. 
But  this  pertaineth  not  to  Popish  hermits, 
which  dwelled  commonly  scarce  a  quarter  of 
a  mile  from  cities  and  populous  towns,  norto 
Popish  anchorites,  which  dwelled  even  in  ci- 
ties and  towns,  having  daily  resort  unto  them 
although  they  came  not  abroad  themselves. 

U.  The  Greek  participle  being  of  the  pre- 
ter  imperfect  tense,  as  well  asol  the  present, 
the  coming  of  Elias  in  person,  cannot  be 
proved  out  of  the  text,  notwithstanding  rhe 
opinion  of  Gregory,  and  other  ancient  writers, 
which  Hierom  upon  this  place  noteth,  but 
doth  not  allow.  Origen  seeiiieth  to  be  against 
it  in  Matt,  tract.  3,  and  Pamphilus  Apologia 
pro  Origene.  The  like  use  of  this  participle 
is  in  the  same  chapter,  verse  3,  where  the 
sense  must  needs  be,  "  Art  thou  he  which 
was  to  come."  So  it  ought  to  be  here, "  This 
is  Elias  which  was  to  come."  So  doth  Hen- 
tenius,  a  Papist,  translate  it.  Qui  venturus  erat. 

21.  Sackcloth  and  ashes  are  signs  of  hu- 
miliation, as  Basil  saith,  and  so  helping  unto 
repentance,  and  thereto  pertaineth  all  chas- 
tisement of  the  body,  which  the  Scripture 
commendeth,  and  not  to  satisfaction  for  our 
sins.  The  Greek  word  signifieth,  change  of 
the  mind,  and  therefore  is  well  translated  by 
us,  repentance  and  amendment  of  life,  and  is 
not  taken  for  pain  or  punishment,  as  you 
would  import  by  your  term  of  penance,  which 
yet  if  it  be  rightly  understood,  is  nothing  but 
penitence.  Isidor.  Ongen.  lib.  6,  cap.  18.  And 
although  Dionyse,  or  other  ancient  Fathers, 
have  sometimes,  and  that  seldom,  used  the 
word  liCTavoia,  by  a  Metonymy,  for  the  pub- 
lic exercises,  that  were  appointed  for  the 
trial  and  testimony  of  repentance,  in  them 
that  had  openly  fallen,  yet  it  foUoweth  not, 
that  the  word  doth  properly  signify  so :  but 
as  it  is  in  the  Scripture,  and  of  the  Greek  Fa- 
thers also  most  commonly  taken  for  true  re- 
pentance, and  conversion  of  the  heart  unto 
God.  Neither  is  confession  called  fitrnvoia 
in  the  ecclesiastical  writers,  although  they 
sjieak  of  priests  or  elders,  that  by  hearing 
men's  confessions,  judged  of  their  repent- 
ance, and  therefore  were  called  those  that 
were  appointed  for  repentance,  Socr.  lib.  5, 
cap.  19.  Neither  are  they  that  confess  called 
fxcraiovTcs  of  their  confession,  but  of  their  re- 
pentance, whereof  the  humble  acknowledg- 
ing, and  confessing  of  their  sins,  was  a  testi- 
mony unto  men,  as  their  conscience  was 
known  to  God. 

25.  The  godly,  whether  they  be  learned  or 
unlearned,  do  not  vaunt  of  their  knowledge, 
and  spirit  of  understanding,  above  all  ancient 
Fathers,  and  the  whole  Church.  But  where 
ihey  have  the  plain  testimony  of  God's  word 


ALVTTIIEW. 


53 


on  their  side,  they  may  safely  be  preferred 
before  the  autliority  of  all  men  of  the  world, 
that  hold  the  contrary.  13y  that  which  hath 
been  observed  in  part,  and  more  shall  be, 
God  willing,  before  we  come  to  the  end  of 
these  annotations,  it  shall  appear,  that  the 
Papists  which  brag  so  much  of  the  ancient 
Fathers,  and  of  the  Church,  do  nmch  more 
decline  from  the  judgment  of  the  ancient  Fa- 
thers, and  priiiHtive  Church,  than  we,  which 
may  not  yield  to  any  man's  opinion,  that  is 
contrary  to  the  plain  sense  of  the  holy  Scrip- 
tures and  word  of  God. 

30.  The  law  of  God  is  impossible  to  be 
kept,  in  such  perfection  as  God  requireth, 
and  therefore  no  man  can  be  justified  by  the 
works  of  the  law.  Gala.  2,  16,  c.  3,  11.  And 
yet  the  yoke  of  Christ  is  sweet,  and  his  bur- 
den light,  to  them  whom  he  easeth  and  re- 
fresheth  from  the  burden  of  sin,  and  his 
commandments  are  not  heavy  to  them,  whose 
faith  overcometh  the  world.  1  John  5.  Fulg. 
de  remiss,  pecc.  lib.  6,  c.  4.  Prosp.sen.  222.  Pau- 
linus  ep.  20.  But  if  any  man  can  keep  God's 
commandments,  he  needeth  not  to  come  to 
Christ  to  be  refreshed,  he  overcometh  by 
justice  of  works,  and  not  by  faith,  he  need 
iiot  say  the  Lord's  prayer;  yea  Christ  died  not 
for  such  a  one. 

Chapter  12. 

24.  Those  miracles  that  are  said  to  be 
done  by  Saints,  and  are  alleged  to  maintain 
any  doctrine  contrary  to  the  truth  taught  in 
the  Holy  Scriptures,  Augustin  is  bold  to  call 
them  "  either  the  fictions  of  lying  men,  or 
else  the  works  of  deceiving  spirits  :  for  either 
those  things  are  not  true  which  are  said  of 
those  miracles,  or  else  if  heretics  have  any 
miracles,  we  must  the  rather  beware  of 
them."  This  w-riteth  Augustin  against  the 
Donatists,  which  were  full  of  lying  miracles, 
but  come  short  by  a  tiiousand  degrees  of  the 
Papists,  the  monsters  of  whose  lying  miracles 
are  much  more  than  all  the  poetical  fables, 
which  all  modest  Papists  will  be  ashamed  to 
hear  of;  but  these  traitors  of  llheines,  barking 
against  the  truth,  are  ashamed  of  nothing. 

30.  He  speaketh  of  his  own  doctrine,  by 
which  we  must  make  trial,  who  gatheretli 
with  him,  and  who  not.  We  may  safely 
gather  with  all  our  governors,  or  equals*  that 
gather  with  Christ,  and  with  none  other. 
Neither  doth  Hierom  warrant  us,  that  whoso- 
ever gathereth  with  the  Bishop  of  Rome, 
gathereth  with  Christ.  For  that  he  said  to 
Damasus,  was  in  that  respect,  that  Damasus 
gathered  with  Christ,  that  is,  acknowledged 
the  Godhead  of  Christ,  against  the  Arians. 
In  this  article  of  faith,  he  that  gathereth  not 
with  Damasus,  scattereth  with  the  heretics, 
and  with  Antichrist.  Not  that  Damasus  suc- 
ceeded Peter  in  the  government  of  the  whole 
Church,  and  in  that  he  is  Bishop  of  Rome,  is 
a  rule  to  be  always  followed.  For  the  same 
Hierom  that  gathered  with  Damasus,  affirm- 
ing the  divinity  of  Christ,  would  not  have 
gathered  with  Liberius,  whom  he  testifieth 
to  have  subscribed  with  the  Arians,  against 


the  divinity  of  Christ,  in  Catolo.  Num.  107. 
FoTtunatianuf.  And  ttuching  the  Bishop  of 
Rome's  governmeiit  over  the  whole,  in  his 
Epistle  to  Evagrius,  he  sailh,  that  all  Bishops 
be  the  successors  of  the  Apostles :  and  that  the 
poor  Bishop  of  Eugubium  is  not  inferior  to  the 
rich  Bishop  of  Rome,  \.c.  Cyprian  saith,  that 
all  the  Apostles  were  equal  with  Feter  in  honour 
and  authority.     De  simplicitate prcdatorum. 

31.  That  God  will  not  forgive  the  sin 
against  the  Holy  Ghost,  the  text  is  more  plain, 
than  that  with  any  glosses  of  man's  inventions, 
it  can  be  obscured.  That  there  is  a  sin, 
which  he  that  hath  committed,  cannot  be  re- 
newed by  repentance,  the  Apostle  speaketh 
as  plainly  Heh.  6.  4,  5,  6.  They  that  have 
sinned  against  the  Holy  Ghost  are  never  re- 
newed by  repentance,  nor  come  to  true  repent- 
ance and  change  of  mind,  though  as  Judas, 
they  be  sorry,  not  for  their  sin,  but  for  tlu 
punishment,  which  they  have  deserved  by 
their  sin.  Hierom  upon  the  text  saith:  That 
the  blasphemy  against  the  Holy  Ghost  shall  at 
no  time  be  forgiven  :  and  asketh  how  Bish- 
ops and  Priests  that  have  blasphemed  the 
Holy  Ghost  were  in  his  time  received  to 
their  degree.  Hesych.  lib.  2.  c.  10.  What 
tliis  sin  is,  and  that  it  shall  never  be  remitted, 
Pacianus  showeth  against  the  Novatians, 
Fulg.  de  remiss,  pec.  lib.  1.  c.  24.  And  although 
final  unrepentance  be  never  forgiven,  because 
God  forgiveth  only  the  penitent :  yet  it  is 
manifest,  that  our  Saviour  Christ  speaketh 
not  in  this  place  of  final  impenitence,  but  of 
blasphemy  against  the  Holy  Ghost,  which  he 
rnay  commit  that  obstinately  and   contume- 

I  liously  rejecteth  the  grace  of  God  offered  him, 
for  remission  of  sins,  as  Augustin  saith  ;  but 
of  despising  the  Sacrament  of  Popish  penance, 
he  speaketh  not  one  word.  For  there  was 
no  such  Sacrament  acknowledged  in  his  time, 
although  according  to  the  discipline  of  the 
Church,  they  that  had  openly  and  grievously 
fallen,  so  that  they  \vere  excommunicated, 
had  time  and  exercises  appointed  them  to 
show  their  repentance,  that  they  might  be 
again  received  into  the  Church  :  which  dis- 
cipline, also,  whosoever  contemneth,  so  long 
as  he  remaineth  in  that  contempt,  by  our 
Saviour  Christ's  own  saying,  is  tc  be  taken 
for  a  Heathen  and  Publican  ;  and  if  he  die  in 
that  contempt  without  repentance,  he  dieth 
as  a  Heathen  or  Publican.  But  of  the  ne- 
cessity of  auricular  confession,  of  satisfaction 
in  work  to  the  justice  of  God  for  sins  com- 
mitted, of  the  form  of  words  of  absolution, 
muinbled  over  man's  head  by  a  Popish  Priest, 
Augustin  knew  nothing  in  liis  time. 

32.  Not  the  .Tews  generally  are  charged,  nor 
their  posterity  are  punished  for  the  sin  against 
the  Holy  Ghost,  but  some  of  them  which  were 
the  Pharisees  and  Scribes,  that  came  from 
.Jerusalem,  of  whose  posterity  lis  possible 
there  is  few  or  none  remaining  at  this  day. 

32.  Mark  is  a  sure  interpreter  of  these 
words.  For  he,  sailh  Mark,  that  blasphe*- 
mcth  the  Holy  Ghost,  never  bath  forgiveness, 
but  is  guilty  of  eternal  condemnation.  The 
error  of  Purgatory,  in  Augustin  s  time,  be- 


MATTHEW. 


gan  to  peer  up,  from  which,  as  Augustin  was 
not  altogether  clear,  so  doth  lie  not  affirm 
any  thing  certainly  of  it.  For  in  his  treatise 
De  oclo  Dulcitii  quwst.  Quest.  1.  thus  he  wri- 
tethofit,  "Such  a  thing,  as  saving  by  fire, 
is  not  incredible  to  be  even  after  this  life, 
and  whether  it  be  s'o  or  no,  it  may  be  in- 
quired, an\i  either  be  found,  or  be  hid,  that 
some  faithful  men  are  saved  later,  or  sooner, 
by  a  certain  purging  fire,  by  how  much  more 
or  lesser  they  have  loved  corruptible  goods, 
yei  not  such  of  whom  it  is  said  that  they 
sliall  not  possess  the  kingdom  of  God,  &c. 
e.xcepi  after  they  have  duly  repented,  those 
crimes  be  remitted  unto  them." 

But  Hijpognosl.  cont.  Pelag.  lib.  5.  acknow- 
ledgeth  heaven  and  hell  out  of  the  Scriptures, 
but°of  the  third  place  he  saith  "Thetliird 
place  we  are  utterly  ignorant  of,  yea  we  find 
that  it  IS  not  in  the  Scriptures."  This  is  the 
variable  opinion  of  Augustin,  sometime  doubt- 
ing and  thinking  it  not  incredible,  sometime 
denying  that  any  such  thing  is  found  in  the 
Scriptures.  And  although  he  spake  against 
the  Pelagians  and  Papists,  which  feigned  a 
third  place,  wiiere  infants  unbaptized  should 
remain  after  this  life,  yet  his  words  are  gen- 
eral, and  his  reason  is  as  good  against  Pur- 
gatory, as  against  Limbus  infantum. 

In  Gregory's  time,  which  was  almost  two 
hundred  years  after,  the  error  of  Purgatory 
had  gathered  more  strength,  and  yet  is  lioldcn 
by  Gregory,  but  for  the  least  nm!  'li'jtilr^t  offen- 
ces, as  idle  talk,  immoderate  hiiii:li!ii\  ar  Imuse- 
hold  care,  whichis  scarce occiipiid  in'h:'  ■/ ,.;/(  tee. 
Itis sufficient  forus,  that  ntithur  il.i  Sriipiure 
teacheth  Purgatory,  neither  the  primitive 
Church  did  admit  of  it,  for  many  hundred 
years  after  Christ,  although  by  the  Carpocra- 
tians,  Montanists,  and  Origenists,  the  founda- 
tions of  that  error  were  laid  of  ancient  time. 

33.  Augustin  defendeth  freewill  against 
the  heresy  of  the  Manichees,  which  held  that 
men  were  made  evil  by  nature,  and  creation 
of  the  evil  god,  and  not  of  their  own  will. 
The  freedom  therefore  against  such  enforce- 
ment as  the  Manichees  taught,  is  not  contrary 
to  the  thraldom  of  man's  will,  since  the  fall  of 
Adam  who  fell  of  his  freewill.  And  there- 
fore, Augustin  in  his  retractation  of  thesame 
book,  sayeth,  "In  the  second  of  these  books 
we  disputed  of  the  free  choice  of  will,  either 
to  the  doing  of  evil  or  good.  But  of  grace, 
whereby  tliey  are  truly  tree,  of  whom  it  is 
said,  if  the  son  shall  make  you  free,  then  shall 
you  be  truly  free,  we  were  not  compelled  by 
any  necessity  to  ilispute  more  diligently,  be- 
cause the  adversary  was  such  a  one,  as  he 
was,  with  whom  we  had  to  do."  And  the 
very  same  collection  out  of  this  text,  he  re- 
tracteth  lib.  1.  c.  32.  and  showeth  how  it  must 
be  understood,  that  he  said  of  freewill,  or 
else  it  is  erroneous  :  "  In  another  place  I  said, 
except  a  man  shall  change  his  will,  he  can 
.work  no  good,"  which  in  another  place  he 
teacheth  to  be  placed  in  our  power,  where  he 
saith  :  "  Either  make  the  tree  good,  and  his 
fruit  good,  or  make  the  tree  evil,  and  his 
fruit  evil,  which  is  not  against  the  grace  of 


God,  which  we  preach  now.  For  it  is  in  the 
power  of  man  to  change  his  will  into  better, 
but  this  power  is  none  at  all,  except  it  be 
given  of  God,  of  whom  it  is  said,  he  gave 
them  power  to  be  made  the  sons  of  God  :  for 
seeing  that  it  is  in  our  povyer  which  we  do, 
when  we  are  wilUng,  nothing  is  so  much  in 
our  power  as  our  will  itself,  but  our  will  is 
prepared  of  the  Lord,  by  that  means  therefore 
he  giveth  power.  So  is  it  to  be  understood 
which  I  said  afterward :  That  it  is  in  our 
power,  that  we  may  obtain,  either  to  be  en- 
grossed into  the  goodness  of  God,  or  to  be 
cut  off  by  his  severity:  because  it  is  not  in 
our  power,  but  that  it  foUoweth  our  will, 
which  when  it  is  prepared  of  the  Lord  to  be 
strong  and  able,  tliat  work  of  piety  is  easily 
done,  which  otherwise  was  hard,  yea  impos- 
sible." Thus  the  simple  may  see,  how  you 
go  about  to  delude  them,  alleging  the  words 
of  Augustin,  against  his  own  judgment  and 
meaning. 

36.  Every  idle  word  is  worthy  of  condemna- 
tion, if  God  should  deal  with  us  according 
to  his  justice ;  as  it  is  plain  in  the  next  verse  : 
for  our  tongue  is  given  us  to  speak  always 
that  which  is  to  the  glory  of  God,  and  to  the 
profit  of  the  hearers.  Nevertheless,  he  that 
pardoneth  all  the  gracious  sins  of  the  faithful 
that  are  truly  penitent,  v/hereof  they  must 
also  make  account  in  judgment,  forgiyeth 
also  the  sin  of  idle  words.  Therefore  this  is 
a  brutish  collection,  as  all  the  rest  of  your 
Popish  notes  are  :  we  must  give  an  account 
and  not  be  damned,  ergo,  there  must  needs  be 
some  temporal  punishment  in  the  next  life. 

Chapter  13. 
8.  Of  them  that  hear  the  word  of  God, 
some  bring  forth  fruit  more  plentifully  than 
others,  according  to  the  measure  of  God's 
grace,  given  to  every  man :  who,  in  reward- 
ing every  man  according  to  his  works,  croivn- 
eth  his  own  gifts,  and  not  men's  merits,  as  Au- 
gustin testifieth.  In  Ps.  70.  Cone.  1.  in  Ps. 
101.  For,  if  any  thing  be  rendered  to  merits, 
saith  he,  it  is  hire  or  toages,  not  grace,  or  a 
free  gift,  in  Psal.  144.  Neither  doth  Augus- 
tin speak  of  the  merit  of  virginitv,  as  you 
understand  that  word  of  merit,  for  d;esert,  but 
of  the  dignity  or  excellency  thereof  before 
the  state  of  the  married.  Neither  doth  he 
allow,  that  distribution  of  a  hundred  fold  to 
virgins,  threescore  fold  to  widows,  and  thirty 
fold  to  married  folks,  because  the  martyrdom 
of  a  married  person,  is  more  excellent  than 
the  chastity  of^  a  virgin.  Cap.  44,  45,  arid  46. 
In  his  catalogue  of  heresies,  he  noteth  among 
the  errors  of  .lovinian,  that  he  counted  the 
chastity  of  virsrins  equal  unto  the  worthiness 
of  chaste  and  fiiitlifiii  married  folks.  Where, 
though  Autjustin  uscth  the  term  merits,  yet 
he  meaneth  l)y  it,  dignity,  excellency,  or  wor- 
thiness, not  desert,  as  the  places  before  noted 
do  pi  iinly  testify,  flierom,  though  he  doth 
condemn  the  errors  of  Jovinian,  concerning 
the  excellency  of  virginity,  as  we  do  also, 
yet  he  alloweth  no  merit,  or  desert  of  virgin- 
ity before  God,  nor  of  any  work  of  justice. 


MATTHEW. 


For  thus  lie  writeth  against  the  Pelagians, 
Lih.  1.  "  Then  are  we  just,  when  we  confess 
ourselves  to  be  sinners,  and  our  jttsdce  doth  not 
consist  uf  our  own  merit,  but  of  the  mercy  of  God." 

Anibrnse,  though  he  prefer  the  worlliiiiess 
of  coniiiiency  before  marriage,  and  iiseili  the 
\yord  Mentuin,  yet  that  the  reward  of  eternal 
life  is  not  given  to  men's  merits  or  dcserv- 
ings,  he  writeth  thus :  Exhort,  ad  virgines. 
1 V  hence  should  I  have  so  great  merit  or  deserving, 
seeing  mercy  is  my  crown?  And  even  in  iIm 
same  Epistle,  82.  ad  Vercell.  he  writeth  ul  th( 
reward  of  eternal  life.  Fuith,onhj  shall  gu 
wilk  you  to  the  next  life,  and  justice  shall  also 
accompa?iy  you,  if  faith  go  before. 

15.  It  is  a  shameless  slander  against  Calvin, 
that  he  should  teach  God  to  belhe  author  of 
sin,  as  whoso  will  read  the  place  quoted  of 
his  institution,  shall  plainly  see.  For  he 
holdeth,  as  Augustin  saith,  that  God  harden- 
eth  the  wicked,  not  as  an  evil  author,  but  as  a 
righteous  judge,  not  by  a  bare  permission,  or 
sutfering,  but  by  withdrawing  and  withholding 
his  grace,  and  delivering  them  into  their  own 
lust,  or  into  the  deceit  of  Satan,  as  a  just  pu- 
nishment of  their  former  sins,  as  Augustin 
teacheth  at  large,  against  .Julian,  the  Pela- 
gian, lib.  5.  caj).  3.  and  Paul,  of  the  idolatrous 
Gentiles,  affirmeth,  that  God  delivered  them 
into  passions  of  ignominy,  as  you,  yourselves, 
translate.    Ro7n.  1. 

30.  The  reprobate  are  in  the  visible  Church, 
but  they  are  not  of  the  Catholic  Church, 
which  is  the  mystical  body  of  Christ.  They 
went  out  from  us,  saith  Jolin,  but  they  were  not 
of  us.     1  John,  2.  19. 

'  55.  We  call  not  the  body  of  Christ,  baker's 
bread,  but  that  which  the  baker  made,  which 
is  digested  and  cast  out  with  other  meals,  as 
Origen  saith,  which,  if  it  be  not  eaten,  mould- 
eth,  or  is  otherwise  corrupted;  these  things 
it  were  blasphemy  to  amrm  of  the  body  of 
Christ.  Therefore,  it  is  baker's  bread,  that 
is  subject  to  corruption.  And  whereas  you 
say,  faith  telleth  you  the  contrary,  tell  us  upon 
what  text  of  Scripture  your  faith  is  builded. 
The  Scripture  telleth  us,  that  the  Lord's  sa- 
craments bread,  and  bread  that  is  broken, 
which  cannot  be  verified  of  his  natural  body, 
which  is  no  now  broken,  but  is  whole  and  in- 
corruptible in  heaven.  Cyril  saith,  our  Saviour, 
Christ,  when  he  gave  the  Sacrament  of  his 
body,  '■'■gave  fragmenta  panis,  pieces  of  bread  to 
his  disciples  which  believed."  Joan.  lib.  5.  cap.  14. 
Therefore,  their  faith  and  yours  is  not  one. 

Chapter  14. 

12.  There  is  no  doubt  but  the  dead  bodies 
of  the  faithful  are  to  be  laid  up  in  the  hope 
of  resurrection,  but  not  to  be  abused  unto 
idolatry  :  for  John's  disciples  buried  his  body, 
they  shrined  it  not  to  be  worshipped.  Con- 
cerning tiie  story  of  the  malice  of  the  Pa- 
gans, you  foist  in  many  things  that  your  au- 
thor saith  not:  for  Theodoret  in  the  place 
noted,  saith  no  more,  but  that  they  broke  up 
the  tomb  of  John  Baptist,  burnt  his  bones,  ana 
scattered  abroad  the  ashes. 

You  say,  that  the  Christians  laid  the  body 


of  John  !he  Baptist,  with  the  relics  of  Eliaa 
and  Abdias:  this  saith  not  Hierom,  but 
"  There  lie  Heliza;us  and  Abdias,  prophets, 
and  John  the  Baptist,  than  the  which  there 
was  none  greater,  among  them  that  were 
born  of  a  woman."  Elias  was  taken  up  in 
a  fiery  chariot,  therefore  they  had  no  relics 
of  his  body.  But  admit  your  memory  failed 
you  in  naming  F.lias  •  instead  of  Helizaius, 
n.it  only  here,  bu:  also  in  the  table  :  what 
wundt  liul  miracles  were  there  wrought  be- 
liui  .liilian's  time?  Ruffinus  speaketh  of 
nono,  111  fore  nor  after.  Hierom  saith  in  his 
time,  that  P;aihiqii;.ked  at  many  marvels  that 
she  saw  thei'i;  :  namely,"  Devils  roaring  in 
divrr.-^  idriiieiiis,  and  before  the  sepulchres  of 
tliiisc  !i'  l\  iiii'ii,  men  howling  like  wolves, 
h;Ml.i!L:  1  kr  (l.iL's,  roaring  like  lions,  hissing 
likr  .s(  r|u  ni.~,  lowing  like  bulls.  Some  turn 
their  heads  about,  and  touch  the  earth  with 
the  crown  of  their  head  backward,  women 
hanging  by  the  feet,  their  garments  abroad  to 
fall  upon  their  faces.  She  took  pity  of  them 
all,  weeping  for  every  one,  she  prayed  Christ 
to  have  mercy  on  them."  But  not  ot  any 
that  were  cured  of  their  madness  there. 
Again  ye  may  note  how  Hierom  agreeth 
with  Ruffine  wheii  he  saith,  that  John  Baptist 
lay  still  in  his  time  in  Sebaste  or  Samaria  : 
bui  Itt  the  history  of  Ruffine  be  true.  He 
sanh,  ih:ii  CI  itaiii'from  Jerusalem  of  the  mo- 
nas;ir\  lit  riiilip,  came  to  that  place,  where 
the  I'agaiis  ruged  against  that  body  of  John 
Baptist,  to  pray  ;  you  say  they  came  thither 
on  pilgrimage  :  but  howsoever  it  was,  they 
brought  some  relics  away  with  them,  the  rest 
were  burned.  Yet  Glaudentius  of  Brixia, 
and  Paulinus  of  Nola,  were  persuaded  that 
they  had  his  relics  in  the  great  Church  at 
Fundi  in  Italy.  Gaud,  de  dedic.  Basil.  Paul. 
Epist.  12.  Now  for  any  injury  that  is  done 
by  us  unto  the  bodies  of  the  Saints,  it  is  a 
mere  slander :  but  the  counterfeit  relics  that 
you  show,  and  worship  as  idols,  we  destroy 
and  abolish.  And  to  prove  they  are  coun- 
teifeit,  we  need  no  other  testimony,  but  of 
yourselves,  which  place  one  and  the  same 
relic,  in  so  many  places  at  once.  John  Bap- 
tist's head,  you  say  is  at  Amiens,  other  say, 
his  face  only.  1  will  not  inquire  how  it  came 
thither  from  Constantinople,  whither  it  was 
carried  by  Theodosius.  Hist.  Trip.  lib.  y,  c.  42. 
But  the  same  part  that  is  at  Amiens,  is  at 
Jean  Angely.  The  rest  of  his  head,  from 
the  forehead  to  the  neck,  is  in  Malta :  yet 
the  hinder  part  of  his  skull  is  at  Nemours, 
his  brain  at  Novium  Rastroviense,  another 
part  of  his  head  at  Jean  Morien,  his  jaw- 
bone at  Vesalium,  another  part  at  Paris,  at 
.Tokn  Laterane,  a  piece  of  his  ear  at  Floride, 
his  forehead  and  hairs  in  Spain,  at  Salva- 
dore,  another  piece  of  his  head  is  at  Noyon, 
and  another  at  Lucca,  in  Italy  And  yet  for 
all  these  pieces,  his  whole  head  is  at  Rome 
to  be  seen  and  worshipped.  And  many 
Churches  in  England  had  relics  of  his  head. 
Is  there  not  good  cause  think  you,  that  we 
should  honour  these  holy  relics  :  if  for  nothing 
else,  yet  because  they  can  multiply  them- 


MATTHEW. 


selves,  and  be  in  so  many  places  at  once  ?  O 
impudent  brood  of  Antichrist. 

13.  A  simple  argument  to  justify  the  profes- 
sion ol  Hernnis.  Yet  that  there  were  many 
good  men  tiiat  in  times  past  led  a  contem- 
plative life  in  desert  places,  I  deny  not :  but 
1  aHirni,  that  their  example  is  a  shame  to 
the  moci^  monks  and  false  flerniits  of  Po- 
pery, wiiicii  live  in  cities,  and  in  tiie  fre- 
quence ot  people,  that  I  speak  nothing  of 
tlieir  faith  and  life,  far  unlike.  Neither  doth 
llieroin  or  Sozomenus  say,  "  they  did  pe- 
nance for  their  own  sins,  and  the  sms  of  the 
world:"  neither  had  they  any  such  blas- 
phemous opinion,  that  they  could  satisfy  for 
tlieir  own  sins,  much  less  for  the  sins  of  tjie 
world.  Anthony,  wiio  was  counted  the 
chief  of  those  Hermits,  confesseth  that  the 
wound  of  man's  sins  could  not  be  healed  by 
any  means,  but  "  by  the  only  goodness  of  God, 
which  gave  his  only  begotten  Son  to  suffer  for 
our  sins."    Ep.  2  and  4. 

2fi.  Christ  can  dispose  of  his  body  above 
nature,  but  not  to  destroy  the  essential  con- 
ditions of  a  body,  for  then  he  should  cease  to 
have  a  body,  and  overthrow  the  hope  of  our 
resurrection.  Ense.  Emiss.  horn,  in  Sabb.  post 
chier.  And  where  you  quote  John.  20,  to 
prove  that  his  body  did  go  through  a  door, 
your  own  translation  is,  that  the  doors  were 
shut,  not  that  lie  came  through  the  door  :  for 
he  made  the  door  open,  and  give  place  to 
liim,  as  the  prison  door  did  to  the  Apostles 
by  the  ministry  of  the  Angels,  Acts  5,  which 
yet  were  shut  again,  so  soon  as  they  passed 
through,  "  for  if  the  distance  of  place  betaken 
from  bodies,  they  shall  be  nowhere,  and  being 
nowhere,  they  shall  not  be  at  all,"  as  Angus- 
tin  teacheth.  Ep.bl,  Dardan.  Where  you 
quote  Epiphanius  to  affirm,  that  the  body  of 
Christ  can  be  in  the  compass  of  a  little 
bread,  it  is  a  manifest  abusing  of  the  reader  : 
for  Epiphanius  saith  not  so,  but  the  clean  con- 
trary. For  teaching  that  the  sacramental 
bread,  is  an  image  of  Christ;  "And  yet." 
saith  he,  "  neither  in  greatness  nor  fashion, 
nor  power,  it  is  like  either  to  his  diviniiy,  or 
to  his  humanity  :  for  it  is  a  long  shapen  roll 
in  fashion,  and  void  of  sense  as  concerning 
power :"  which  testimony  of  Epiphanius 
clearly  overthroweth  your  error  of  transub- 
stantiation,  and  carnal  manner  of  Christ's 
presence  in  the  Sacrament,  both  together. 

29.  Bernard  was  but  a  late  writer,  and  was 
deceived  with  the  error  of  Peter's  primacy, 
though  not  so  grossly  as  the  Papists  hold  it 
at  this  day;  neither  is  his  collection  any 
better  than  his  autl.ority.  Peter  walked  on 
the  water  as  Christ  did,  erpo  he  was  the  only 
Vicar  of  Christ.  While  Bernard  followed 
such  arguments,  no  marvel  it  were  said  of 
him,  he  saw  not  all. 

31.  God  useth  not  by  heretics  and  anii- 
christian  tyrants,  and  masters  of  impiety,  to 
uphold  and  preserve  his  Church,  but  by  pain- 
ful and  faithful  teachers,  and  wise  ana  faith- 
ful governors,  although  they  have  infirmi- 
lic". 


[  Chapter  15. 

8.  He  that  prayeth  in  a  tongue  which  he 
I  understandeth  not,  catmot  come  near  to  God 
I  with  his  heart,  seeing  his  heart  cannot  re- 
i  quest  that  which  is  contained  in  the  sound  of 
I  words  uitered  witli  his  lips.     He  may  have  a 

j  superstitious  devotion  or  zeal  of  God,  which 
j  being  not  according  to  knowledge,  cannot 
I  bring  hiin  near  to  God.  For  he  that  will 
I  come  near  to  God,  must  come  by  faith,  with- 
out wliich  it  is  impossible  to  please  God,  and 
faith  cannot  be  of  things  unknown,  but  of 
things  revealed  to  us  by  the  word  of  God. 
Neither  doth  the  Apostle  say,  that  he  who 
prayeth  in  a  tongue  which  himself  under- 
standeth not,  doth  edify  himself,  but  he  that 
hath  the  gift  to  speak  in  an  unknown  tongue 
which  he  himself  understandeth,  but  not  the 
Church,  may  edify  himself,  but  not  profit  the 
Church.  As  for  profit  in  spirit,  Paul  nameth 
I  not,  but  he  that  prayeth  in  spirii,  that  is  ac- 
cording to  his  spiritual  gilt  of  strange  tongues : 
if  he  pray  in  the  Church,  he  must  pray  with 
understanding  of  other,  that  his  prayerbe  not 
unfruitful,  or  else  hold  his  peace,  if  neither 
he,  nor  any  other,  can  interpret  his  prayers. 
As  ibr  him  that  understandeth  not  what  he 
I  requireth  in  an  unknown  tongue,  prayeth  not 
at  all,  but  mocketh  God  and  the  Church,  if 
he  pray  openly.  And  where  you  say  such  a 
one  may  have  less  distractions  than  other  in 
his  prayer,  there  is  nothing  else,  but  a  dis- 
traction of  his  mind  from  his  tongue,  when 
his  heart  cannot  think  that  which  the  words 
he  pronounoeth  doth  signify,  which  he  know- 
eth  not  whether  they  be  blessing  or  cursing, 
prayers  or  thanksgivin'f,  for  spiritual  benefits 
or  temporal,  for  himsell'or  for  other,  lor  for- 
^iiyeness  of  sins,  or  perseverance  in  virtue. 
\Vhereas  true  prayer,  requireth  a  true  sense 
of  feeling  our  present  need,  and  ot  the  neces- 
sity of  our  brethren,  yea  of  the  whole  Church 
of  God.     Nihis  de  oral.  c.  33. 

Prayer  in  an  unknown  tongue,  was  first 
broui^htin  by  Fixai,the  horrible  heretic  among 
the  Jews,  who  said  unto  his  scholars,  "Let no 
man  seek  the  interpretation,  but  only  in  his 
prayers  say  these  words,"  &.c.  Epiph.  'Hair.  19. 
who  doubteth  not,  that  this  testimony  of  Isaias 
may  be  rightly  applied  against  him  and  his 
sect:  and  even  by  the  same  reason  it  may  be 
applied  against  the  Papists,  who  much  more 
than  the  hypocritical  Jews,  honour  God  in 
vain  with  their  lips,  according  to  men's  tradi- 
tions, and  therelbre  their  heart  is  far  from  him. 

9.  Of  Popish  traditions,  doctrines,  and  com- 
mandments, some  be  repugnant  to  God's  laws, 
as  worshipping  of  images,  sacrifice  of  the 
Mas.«,  communion  in  one  kind,  prohibiting  ot 
marriage  and  meats  for  religion's  sake,  and 
such  like.  Some  are  beside  the  laws  of  God, 
as  idle  and  unprofitable  ceremonies,  whereof 
they  have  an  infinite  number,  serving  not  to 
order,  decency,  and  edification,  but  to  idola- 
try and  superstition :  while  they  make  them  as 
a  part  of  God's  service  and  worship.  In  both 
sorts,  being  the  doctrine  of  men,  God  is  wor- 
shipped in  vain,  as  our  Saviour  saith,  out  of 


MATTHEW. 


the  Propliet  Isaias.  Now  let  us  see,  how  you 
defend  ihem  :  first  you  say,  "  Paul  gave  com- 
mandments both  by  his  epistles  and  by  yvord 
ot'mouth,  even  in  such  matters  wherein  Christ 
had  prescribed  notiiing  at  all,  and  chargeth 
the  laithtul  to  observe  them,"  for  which  you 
quote  2  Thesx.  2.  15.  and  1  Cormt/t.  11.  23. 
This  is  a  detestable  slander  of  the  holy  Apos- 
tle, who  taught  nothing  as  necessary  to  be 
observed,  but  that  wliieh  he  had  received  of 
the  Lord,  either  in  particular,  as  the  obser- 
vation ot  the  Lord's  bupper,  1  Cormt/t.  11.  23. 
or  in  general,  as  the  comeliness  lo  be  observed 
in  the  holy  meeiine.s„  according  to  tiie  dis- 
tinction ot  sexes,  which  God  hatii  made.  Out 
of  which  general  doctrine,  the  Apostle  infer- 
reth  his  arguments,  for  the  covering  of 
women's  heads  in  the  congregation,  and  the 
not  covering  of  men's  heads.  And  yet  in  the 
outward  ceremony  of  covering,  or  not  cover- 
ing, he  prescribein  nothing  as  a  part  of  reli- 
gion or  the  service  of  God,  but  as  a  matter  of 
comeliness  and  decency  among  men  ;  which 
is  varied  according  to  limes,  persons,  and 
places:  and  therefore  concludeth,  that  it  is 
not  the  custom  of  God's  Church  to  contend 
for  such  matters.  But  for  matters  necessary 
to  God's  worship,  the  Church  must  strive 
even  to  the  death  of  her  children.  As  for 
cereinonJes  apt  for  decency,  order,  and  edifi- 
cation, they  are  allowed  by  the  word  of  God, 
and  the  Church  hath  liberty  in  the  external 
forms  of  them,  so  those  three  conditions  or 
ends  be  observed.    But  in  the  other  place  of 


ceremonies  which  the  Papists  do  not  observe 
Therefore  the  Papists  'nust  confess,  either 
that  such  things  were  not  prescribed  by  the 
Apostles  or  else  that  they  were  prescribed 
none  otherwise,  than  indifferent  ceremonies,- 
which  are  subject  to  alteration,  and  in  which 
die  religion  or  worship  of  God  doih  not  con- 
sist. And  so  the  Protesftnts  observe  thern, 
fororderand  ctlihcation  of  God's  people,  that 
use  to  assemble  at  such  times  :  as  the  Apos- 
tles observed  the  Sabbath  day,  Pentecost,  and 
other  solemnities  of  the  Jew3,  not  as  a  portion 
of  Christian  religion,  but  taking  occasion  of  the 
meeting  of  the  .lews  in  those  festival  times. 

You  say,  "  the  Aposilcs  appointed  the  Lent 
and  Iniber  fasts,  as  well  to  chastise  men's 
concupiscences,  as  to  please  (iod  thereby." 
For  the  appointing  of  Lent  and  Imber  fasts, 
you  quote  Hierom.  ad  Marcel,  cont.  Mont,  who 
indeed  allegeth  the  tradition  of  the  Apo.'^tles, 
for  one  forty  days'  fast  in  the  year,  but  of 
Imber  fasts,  and  such  other,  he  speaketh 
never  a  word.  And  I  have  showed  before 
out  of  Euseb.  lib.  5.  c.  18.  that  Montanus  the 
heretic  was  the  first  that  appointed  laws 
of  fasting.  And  Irencus,  cited  by  Eustb.  lib  5- 
c.  26.  shovveth  the  diversity  of  fasting,  as  well 
as  ot  observing  the  feast  of  Easter,  which 
proveth,  that  neither  the  one,  nor  the  other, 
had  any  certain  prescription  by  die  Apostles. 
That  men  by  fasting  serve  and  please  God, 
you  cite  the  e.xamplts  oi  Ajina,  Tobws,  Judith, 
Hester,  wlio  served  and  pleased  God  thereby, 
whereof  we  doubt  nothing  at  all,  wliile  they 


Paul,  how  prove  you  that  he  speaketh  of  any  i  used  fasfmg  to  the  riglit  end  allowed  ol  God, 
thing  not  expressed  in  the  Scriptures '.'  For!  that  is,  humbling  of  themselves,  and  chasti- 
though  he  hath  not  cornprehended  all  thinj;s  sing  of  the  body,  that  it  might  be  more  obe- 
in  his  Epistle  to  the  Tkessalouiaus,  yet  he  dient  to  the  spint,  and  fervent  in  prayer.  For 
taught   no   doctrine   necessary  to   salvation,  :  otlierwise,  fasting  of  itself,  as  Hierom  saith, 


but  that  which  Moses  and  the  Prophets  have 
said,  and  which  was  accomplished  and  taught 
by  our  Saviour  Christ  in  the  g<jspel.  As  for 
matters  of  external  discipline,  and  form  of 
administration  of  the  Sacraments,  public  pray- 
•ers,  and  such  like,  which  are  variable  so  the 


general  rules  appointed  for  such  matters  b 
observed,   he  never  required  any  perpetual 
observation. 

But  "  ihe  Apostle  made  laws  of  blood  and 
strangled,  necessary  to  be  observed."  Not  as 
a  part  of  God'' s. worship,  but  as  necessary  for 
edifying  of  the  Jews  in  love  :  which  cause 
ceasing,  those  laws  also  cease  of  themselves, 
withoiit  any  abrogation.  For  now  when  the 
infirmity  of  the  Jews  is  no  let,  it  is  lawfiil  to 
cat  blood  and  strangled. 

The  observation  of  the  Lord's  day  is  not 
delivered  by  blind  tradition,  but  hath  testi- 
mony of  the  Holy  Scriptures,  1  Corinth.  16. 
2.  and  Apoc.  1.  10.  Acts.  20.  7.  and  the  obser- 
vation thereof,  is  according  to  God's  com- 
mandment, and  no  doctrine  of  men. 

You  say,  "the  Aposdes  prescribed  the 
feasts  of  Easter  and  Whitsuntide,  and  other 
solemnities  of  Christ,  and  of  his  Saints,  which 
the  Protestants  observe.^'  Epiph.  kter.  75. 
Epiphanus  ascribeth  to  tradition  of  the  Apos- 
tles,  the  Wednesday  fast,   and  many  other 


IS  no  perfect  virtue,  but  a  foundation  of  other 
virtues.  "  Think  not,"  saith  he,  "  that  thou  art 
holy,  when  thou  hast  begun  to  fast  and  ab- 
stain, for  this  virtue  is  a  help,  not  a  perfec- 
tion of  sanctification."  1  conclude  therefore, 
that  Popish  traditions,   placing  religion  and 


substance   of  doctrine   be  retained,  and  the  ,iioIiness,  in  commandments  and  ceremonies 


^f  their  own  invention,  are  as  ill  as  the  Pha- 
risaical traditions,  and  men  seek  in  vain  to 
worship  God  by  them.  For  Christ  hath  given 
no  warrant  or  authority  to  any  man,  to  add 
any  thin^  to  the  worship  of  God  prescribed  in 
his  word.  Neither  hath  he  assured  us,  that 
whosoever  heareth  man,  heareth  him,  but  so 
long  as  man  preacheth  God's  word,  and  not 
the  visions  of  his  own  head.  Judas  was  one 
of  them,  of  whom  it  was  said,  he  that  heareth 
you,  heareth  me,  but  this  was  understood  to  be 
no  longer  than  he  preached  the  Gospel,  else 
the  high  Priests  mightbe  excused  for  heark- 
ening to  him,  when  he  said,  what  will  you  give 
me,  and  I  will  betray  hivi  unto  liou.  The  Holy 
Ghost  joineth  not  with  them  that  set  up  a  new 
religion,  or  teach  new  doctrines,  but  with 
them  that  retain  only  the  doctrine  ofChrist,  as 
sufficient  unto  salvation.  And  that  is  the  true 
Church  which  heareth  the  voice  of  the  spouse 
and  is  content  to  be  directed  thereby  in  all 
things.  That  company  of  men  whicn  teach 
contrary  to  the  Scripture,  or  beside  the  Scrip- 


58 


MATTHEW. 


tures,  to  worship  God  not  as  the  word  hath 
prescribed,  but  according  to  the  doctrines  of 
men,  is  the  synagoifne  ot  Sathan,  and  not  the 
Church  of  Christ:  Neither  have  they  sending 
or  commission  from  God.  But  they  who  sin- 
cerely, according  to  the  Scriptures,  do  teach 
the  gospel,  have  sending  and  commission  from 
God,  Rom.  10,  anif  are  to  be  heard  even  as 
Christ  himself  so  long  as  they  teach  nothmg 
but  that  Christ  hath  taught,  as  is  to  be  proved 
out  of  the  Holy  Scriptures. 

11.  The  Papists  abstain  not,  as  the  Calho- 
lics  did  in  Augustin's  time,  for  chastisement 
of  tlieir  concupiscence,  but  of  hypocrisj',  not 
for  religion  and  holiness.  For  wine,  spices, 
fruits,  salad,  -and  many  fishes  which  they  use, 
do  much  more  nourish  concupiscence,  than 
usual  flesh,  from  which  they  abstain.  As 
Augustin  slioweih  of  the  fasts  of  the  Mani- 
chees.  De  error.  Man.  lib.  2.  cap.  12. 

18.  The  Spirit  speaketh  so  evidently  of 
your  Popish  prohibition  of  marriage  and 
meats  for  religion  and  holiness,  that  all  your 
lying  words  and  shifts  of  hypocrisy,  cannot 
excuse  you  from  holding  the  doctrine  of 
devils.  If  neither  flesh  nor  fish  defile  a  man 
as  you  say  now,  why  do  you  prohibit  flesh  to 
some  men  at  all  times,  and  to  all  men  at 
some  times  ?  The  like  I  say  of  marriage, 
wherebv'  Gregory  Martin,  a  bird  of  your  own 
nest,  afnrmeth,  that  the  sacred  order  of  Priest- 
hood is  projaiied.  Discoii.cap.  15.  And  Durand 
can  yield  none  other  reason,  why  fish  is  eaten 
on  fasting  days,  but  because  God  hath  not 
cursed  the  waters,  "because  remission  of 
sins  should  be  by  the  water  of  baptism.  For 
this  element  is  m.ost  worthy  which  washeth 
away  filthiness,  and  upon  which  the  Spirit  of 
the  Lord  was  born  before  the  making  of^  the 
world.  But  he  cursed  the  earth  in  the  works 
of  man  :  hereof  it  is,  that  it  is  not  lawful  in 
fasting  to  eat  any  kind  of  flesh  which  liveth 
on  the  earth,  as  four-footed  beasts,"  &,c.  Lib. 
6.  cap.  aliisjejuiiiis.  Let  the  reader  nowjudge, 
whether  you  abstain  not  from  flesh  as  from 
meat  cursed  of  God.  Whereas  the  faithful - 
know,  that  all  the  creatures  of  God  are  goodf 
and  sanctified  unto  them  by  his  word  and 
prayer. 

2^.  Christ  never  commendeth  a  sole  faith, 
which  IS  void  of  good  works,  to  be  sufficient 
for  justification,  but  a  lively  faith,  which 
workethby  love,  to  justify  alone,  without 
respect  had  unto  the  merits  of  tlie  work.s. 
This  woman's  faith  was  not  solitary,  or  void 
of  good  works,  but  accompanied  with  pa- 
tience, invocation,  humility,  charity,  and  other 
fruits  of  faith:  yet  was  she  justified  before 
God,  by  faith  only,  and  before  men  justified 
or  declared  to  be  just  by  the  fruits  of  a  living 
faith.  James  2.  "  A  godly  faith,"  saith  Au"- 
gustin,  "  will  not  be  without  hope  and  charity." 

Chapter  16. 

13.  Peter  by  the  grace  of  God,  and  not  by 

the  merit  of  his  confession,  is  made  not  the 

rock,  but  a  rock  or  foundation  stone  of  the 

Church,  and    receiveth  such  ecclesiastical 


power,  as  was  common  to  him  with  all  the 
Apostles. 

13.  All  the  logicians  in  the  world,  cannot 
conclude  in  lawful  syllogism  out  of  the  words 
of  this  chapter,  that  any  greater  authority  was 
granted  to  Peter,  than  to  every  one  of  the 
Apostles  :  who  were  every  one  foundation 
stones  of  the  Church,  had  every  one  keys  of 
the  kingdom  of  heaven,  had  every  one  as 
large  and  ample  power  of  binding  and  loosing 
as  Peter  had  :  and  therefore  this  surmise  or 
Christ  intending  to  constitute  Peter  head  of 
the  Church  is  talse  and  feigned. 

14.  W  Peter  were  head  of  the  fellowship 
before  he  confessed  Christ,  as  the  words  of 
Chrysostom  import,  then  he  was  not  made 
head  by  these  words  that  follow  :  "  Thou  art 
Peter,  "&c.  But  in  truth  Chrysostom  never 
deferred  any  primacy  to  Peter  of  authority 
and  dignity,  but  of  order  and  promptness  of 
faith.  Ham.  33.  He  giveth  the  same  title 
of  headship  to  four  Apostles  at  once.  "  For 
Philip,"  saith  he,  "  and  those  two  couple  that 
held  the  headship  of  the  Apostleship,  were 
of  Bethsaida."  Ot  John  he  saith,  Evang.  Joan. 
Prol.  "  The  son  of  thunder  is  most  beloved 
of  Christ,  the  pillar  of  all  the  Churches  that 
are  in  the  world,  which  hath  the  keys  of  the 
kingdom  of  heaven."  1  Corinth.  Horn.  39, 
he  saith,  "The  dignity  of  all  the  Apostles  is 
equal."  Therefore  Chrysostom  meaneth  not 
any  authority  over  the  rest  of  the  Apostles, 
or  any  other,  than  every  one  of  the  Apostles 
had:  though  they  had  not  all  equal  gitts,  but 
some  excelled  in  gifts,  as  Peter,  James,  and 
John  :  nor  the  like  dispensation  in  executing 
of  their  office,  the  primacy  of  the  circumci- 
sion being  appointed  to  Peter,  and  the  pri- 
macy of  the  Gent-'-s  to  Paul. 

17.  Chrysostom  mdeed  thinketh,  that  Na- 
thaniel did  not  acknowledge  Christ  to  be 
very  God.  But  Hilary,  whom  you  name.first, 
Can.  6,  or  IG,  hath  never  a  word  of  Nathaniel. 
But  lib.  6,  de  Trinit.  he  saith,  "  Nathaniel 
confessed  Christ  to  be  the  son  of  God,  as 
Moses  and  the  Prophets  had  foreshowed," 
who  doubtless  foreshow  his  divinity.  Cyril 
plainly  aflirmeth,  that  he  knew  him  to  be 
God,  by  knowing  his  heart.  In  John.  lib.  2, 
cap.  19.  Augustin  also  in  Joan.  Tract.  7, 
judgeth  the  confession  of  Nathaniel,  "  the 
same  that  Peter  made  afterward,  when  our 
Lord  said  unto  him,  blessed  art  thou  Simon," 
&,c.  Bede  also  saith,  "Nathanic/ consider- 
ing his  divine  majesty,  confessed  fiim  to  be  the 
Son  of  God."  In  Joan.  cap.  1.  Prirnasius  also 
saith,  "  Nathaniel  hearin'j  but  ones  entence 
answered,  thou  art  the  Son  of  God,  thou  art 
the  King  of  Israel,  which  thing,  when  Peter 
so  long  after  confessed,  he  obtained  to  hear, 
that  he  was  happy,  and  tliat  the  keys  of  the 
kingdom  of  heaven  were  given  to  him." 
Kpist.  ad.  Rom.  cap..  10.  Thus  five  doctors 
against  one,  affirm  that  Nathaniel  confessed 
as  much  of  Christ's  divinity  as  Peter.  There- 
fore this  is  another  vain  surmise,  why  Peter 
should  be  made  the  head  of  the  Church.  For 
Christ  had  long  before  revealed  his  divinity 
unto  his  Apostles,  and  they  all,  except  Judas, 


MATTHEW. 


did  believe  it,  as  well  as  Peter,  who  for  them 
all,  answereth  and  confesscth.  John.  6,  69. 
"  We  have  believed  and  known  that  thou 
artChrist,  the  son  of  the  living;  God."  Where 
Peter  as  in  this  place,  Matt.  16,  "  had  the 
primacy  of  confession,  not  of  honour :"  as 
Ambrose  saith,  De  Incarnat.  IJom.  cap.  4. 
That  Peter  received  the  building  of  the 
Church  committed  unto  him,  we  acknow- 
ledge, as  all  the  rest  of  the  Apostles  did  like- 
wise, being  the  foundation  of  the  Church,  as 
well  as  he.     Ephes.  2,  20. 

18.  No  doubt,  it  was  a  great  reward  of  Pe- 
ter's confession,  that  the  Church  is  built  upon 
him  :  but  this  reward,  even  as  the  same  faith 
and  confession,  was  conjmon  to  him  with  the 
rest  of  the  Apostles.  Neither  doth  Theo- 
phylact  mean  otherwise  :  therefore  he  saith 
witliin  few  words  after,  "  Although  it  was 
said  to  Peter  alone,  I  will  give  to  thee  :  yet 
the  kevs  were  granted  to  all  the  Apostles." 

18.  We  confess  with  Cyril,  Hilary,  and 
Basil,  that  Peter  was  a  stone,  designed  for  the 
foundation  of  the  Church,  but  so,  as  all  tiio 
rest  of  the  Apostles  are  stones  upon  vvhicii 
the  Church  is  built.  Apoc.  21,  14.  Neither 
do  we  wrangle,  when  we  say  that  Christ  is 
the  only  rock  or  foundation,  u|)on  which  the 
Church  is  built,  for  the  Apostle  hath  taught 
us  so  to  say.  1  Cor.  3,  11.  Yet  do  we  not 
exclude  the  ministry  and  labourers  of  his 
Apostles,  whom  also  we  ackriovvledge,  to  be 
stones  and  fotmdations  of  his  Church  :  not 
in  respect  of'  their  persons,  but  in  regard  of 
the  heavenly  doctrine,  which  being  com- 
mitted unto  them,  by  diligent  preaching  and 
writing,  they  planted  in  the  world:  and  so 
became  with  the  Prophets,  the  foundation  of 
the  Church  :  Jesus  Christ  still  retaining  his 
place,  to  be  the  corner  stone,  in  whom  the 
whole  building  being  coupled  together,  grow- 
eth  up  to  a  holy  temple  in  the  Lord.  Eph. 
2,  20,  21.  Therefore  as  Christ  is  the  rock, 
foundation,  or  corner  stuue,  neither  Peter, 
nor  all  the  Apostles,  are  the  same.  Fulg.  de 
remiss,  peer.  lib.  1,  cap.  19.  But  your  blas- 
phemous advancing  Peter's  primacy,  tendeth 
to  make  him  a  whole  foundation  of  the  whole 
Church,  which  none  is  but  Christ.  Neither 
hath  he  therein  any  Vicar  or  substitute,  but 
by  his  divine  power,  sustaineth  the  whole 
building  of  the  Church  himself.  So  saith 
Chrysostom  :  "  He  himself  sustaineth  and 
beareth  all  things,  in  whom  the  whole  build- 
ing is  coupled  together.  Whatsoever  thou 
bhalt  name,  either  the  roof,  or  the  walls,  or 
whatsoever  it  be,  he  beareth  the  whole  him- 
self." Epist.  et  Ephes.  Horn.  G.  Therefore 
that  which  is  proper  to  the  divine  nature  of 
Christ,  cannot  without  blasphemy,  be  ascribed 
to  the  ministry  of  man. 

18.  Many  words  to  little  purpose.  We  ac- 
knowledge that  Peter  was  a  stone,  upon  which 
stone  the  Church  is  builded,  as  the  rest  of  the 
Apostles  were  stones,  upon  whom  also  the 
Church  is  builded.  And  we  confess,  that  Ce- 
pha  in  the  Syrian  tonsfue,  which  language  our 
Saviour  used,  signifieth  a  stone,  not  only  a 
great  main  Rock,  such  as  Christ  is,  being  the 


foundation  of  the  whole  Church,  but  also  of 
every  little  stone.  And  in  the  Syriac  trans- 
lation, 1  Pet.  2,  where  the  Apostle  calleth  all 
the  faithful  living  stones  builded  upon  the  pre- 
cious stone  Christ,  the  same  word  is  used. 
Therefore,  if  we  would  translate  so  precisely 
as  you  speak,  out  of  the  Syriac  tongue,  we 
should  say.  Thou  art  a  stone,  and  upon  this 
stone  I  will  build  my  Church.  But  the  Greek 
which  we  translated,  making  difference  of  the 
gender,  wc  have  done  right  in  observing  the 
same.  And  albeit  -jrcTpoi  and  Trtrpain  Greek,  do 
signify  the  same  thing,  yet  is  Trtrpof  proper  to 
the  Attic  dialect,  when  it  signifieth  a  rock  or 
stone.  And  because  it  is  not  like,  that  the 
Apostle,  without  cause,  would  in  so  few  words 
vary  the  dialect,  we  must  needs  think,  that 
ircrpof  in  this  place,  is  taken  for  the  proper 
name  of  Peter,  and  vcrpa  tor  the  common  name 
of  a  stone,  whereof  Peter  had  that  surname. 
Which,  whether  it  be  referred  to  Christ  whom 
Peter  confessed,  or  to  Peter's  faith,  or  confes- 
sion of  Christ,  or  to  Peter  himself  in  respect 
of  his  doctrine  and  Aposlleship,  as  the  ancient 
fathers  have  all  these  three  relations,  it  cometh 
to  one  end  :  that  Peter  had  none  otiier  autho- 
rity than  the  rest  of  the  Apostles,  upon  whom 
the  Church  was  builded,  no  less  than  upon 
Peter,  who  also  believed  and  confessed  as 
Peter  did,  had  the  keys  of  the  kingdom  of 
heaven  and  pov.'er  to  bind  and  loose,  as  am- 
ple as  he.  Matt.  18.  18.  John.  20.  13.  But  let 
us  examine  the  authorities  of  the  ancient  fa- 
thers, that  are  quoted  for  this  matter.  Augus- 
tin  understanding  the  rock  to  be  Christ,  is 
condemned  of  error,  because  he  followed  the 
Latin  terminations  of  Fetrus  and  Petra.  But 
is  not  the  same  difference  in  die  Cxreek?  or 
think  you  the  ditl'erence  is  made  in  vain  ?  You 
say,  notwithstanding  that  his  error,  he  never 
dcnieth  Peter  to  he  the  rock  and  head  of  the 
Church.  But  if  this  text  by  his  last  judgment 
in  his  retractions  make  not  for  it,  how  can  he 
hold  Peter  to  be  the  rock  of  the  Church  in 
your  sense,  or  head  of  the  same  ?  You  say, 
"he  hath  expounded  it  of  Peter,  in  many 
places,  and  allegeth  Ambrose  in  a  hynm:" 
but  in  no  place  he  concludeth  thereof,  the  su- 
premacy of  Peter,  or  acknowledgeth  Peter  to 
be  such  a  foundation  stone,  as  none  of  the 
Apostles  is  but  he,  or  that  Peter  was  made 
head  of  the  Church.  Psalm  69,  he  saith,  "  Pe- ' 
ter  hayintj  confessed  Christ  to  be  the  Son  of 
God,  in  that  confession,  was  called  a  stone, 
upon  which  the  Church  should  be  builded." 
These  words  set  him  not  an  inch  above  the 
rest  of  the  Aposdes.  De  verb.  Dom.  soc.  10. 
serm.  49,  is  no  word  of  the  rock,  or  building 
of  the  Church  upon  Peter.  Except  you  mean 
these  words,  "He  saith  unto  Peter  in  whom 
being  but  one,  he  informeth  his  Church,  or 
maketh  him  an  example  for  his  Church  to 
follow,  Peter  dost  thou  love  nie  ?"  The 
context  of  that  place  is  plain,  that  Augustin 
speaketh  nothing  of  Peter,  as  the  foundation 
o;  the  Church.  The  other  four  places  out  of 
the  sermons  De  Sanctis.,  are  none  of  Augustin's 
authority,  no  more  tl)an  those  sernions  are. 
The  very  style  of  which  argueth  them  to  be 


60 


AIATTIICW. 


ofanotlier  and  a  later  writer :  yet  is  one  of 
the  sermons  which  you  quote,  ascribed  also 
to  Ambrose.  Jiut  admit  they  were  Augus- 
tin's,  yet  they  make  little  or  nothing  for  Pe- 
ter's supremacy,  which  is  the  matter  in  ques- 
tion, and  not  whether  the  Church  was  builded 
upon. Peter,  which  we  acknowledge.  Ser.  15, 
he  saith,  "Peter  was  named  the  foundation  of 
the  Church."  So  doth  he  in  the  Ser.  16,  with 
more  ample  words,  but  yet  expounding  him- 
self, he  saiih,  "In  the  same  house  Peter  lay- 
eth  the  foundation,  Peter  planteth,  the  Lord 
giveth  the  increase,  the  Lord  sendeth  water- 
ing." In  these  words  he  showeth,  how  he  is 
a  foundation  and  unmoveable  stone,  contain- 
ing the  building  and  burden  of  the  whole 
Christian  work,  namelj',  as  he  pieacheth 
Christ  the  true  rock,  and  layeth  him  for  the  , 
foundation  of  the  house,  while  he  planteth  the  ' 
faith.  In  the  Ser.  26,  the  author  saith,  Peter 
is  a  rock  or  stone  upon  which  the  Church  is 
builded,  "as  he  containeth  the  fouridation  of 
faith  in  the  Church."  And  that  is  true  of 
every  one  of  the  Apostles,  to  whom  was  com- 
mitted the  doctrine  of  the  gospel  which  is  the 
foundation  of  Christian  faith.  In  the  Ser.  29. 
the  author  according  to  the  scripture,  calleth 
Peter  and  Paul  both,  "Founders  of  the  Chris- 
tian name.  Peter  among  the  .Tews,  Paul 
among  the  Gentiles,"  and  in  many  other  words 
showeth  that  Paul  was  not  less  or  inferior  to 
Peter.  Aniiut.  in  Job.  cup.  30,  there  is  nothing 
touching  this  matter.  But  beside  these,  you 
allege  many  other  authorities,  of  which  not 
one,  except  Leo  and  Gregory  of  Rome,  do 
favour  the  supremacy  of  Peter,  nor  they  so 
absolutely,  as  now  you  hold  it.  To  begin  with 
the  council  of  Chalcedon,  the  fathers  in  that 
council,  did  so  acknowledge  the  Church  to 
be  founded  upon  Peter,  that  they  decreed, 
the  Bishop  of  Constantinople  should  hiive 
equal  authority  and  dignity  with  the  Bishop 
of  Rome,  except  the  primacy  of  seniority." 
Action  16.  and  Can.  28,  although  the  Bishop  of 
Rome's  legates  were  present,  and  alleged 
what  they  could  to  hinder  the  decree.  1'er- 
tullian  saith,  "Peter  was  called  a  stone  or 
rock,  for  the  building  of  the  Church.  All  the 
Apostles  were  stones.  Cont.  Marcio.  lib.  4. 
The  Church  was  builded  upon  Peter,  because 
it  was  builded  by  him,  that  be  first  occupied 
the  key,"  itc  De  pudicifia  prope  finem.  By 
whom  also  it  appeareth,  that  the  Catholics  in 
his  time,  challenged  authority  of  binding  and 
loosing,  to  pertain  to  the  Church  by  that  text. 
Thou  art  Peter,  &.c.  where  he  like  a  heretic 
contendcth,  that  it  was  spoken  personally  to 
Peter,  and  that  Montanus,  the  spiritual  man, 
with  his  Church,  is  successor  of  that  autho- 
rity, and  not  that  Church  is  a  number  of  Bish- 
ops. Origen  also,  Horn.  5.  in  E.tod.  callelh 
Peter  a  great  foundation,  and  most  strong 
rock,  upon  whom  the  Church  is  builded.  But 
liow  that  is  to  be  understood,  he  showeth 
plainly  in  his  commentary  upon  this  te.\t. 
"  But  if  thou  thinkest,  that  the  universal 
Church  is  builded  by  God,  upon  this  one  Pe- 
ter, what  saycst  thou  of  James  and  .John, 
the  children  of  thunder,  or  of  everyone  of  the 


Apostles?  Therefore  it  was  truly  said  unto 
Peter,  Thou  art  Peter,  and  upon  this  stone  I 
will  build  my  Church,  and  the  gates  of  hell 
shall  not  prevail  against  it:  Yet  it  seemeth 
to  be  said  to  all  the  Apostles,  and  to  every 
perfect  faithful  man,  because  they  all  as  Pe- 
ter, be  stones,  and  on  them  all  the  Church  of 
Christ  is  builded,  and  the  gates  of  hell  shall 
prevail  against  none  of  thera  that  are  such." 
Those  words  of  Origen,  you  see  do  plainly 
overthrow  the  supremacy  of  Peter,  although 
he  confess  him  to  be  a  stone  upon  which  the 
Church  is  builded.  Cyprian,  De  unitate  Eccte- 
sicE,  was  as  great  a  friend  to  Peter's  supre- 
macy as  Origen.  For  thus  he  writeth,  "  Al- 
though he  gave  equal  authority  to  all  his 
Apostles  after  his  resurrection  and  said.  As 
my  Father  sent  me,  so  I  send  you,  receive  the 
Holy  Ghost,  whose  sins  you  shall  forgive, 
they  shall  be  forgiven,  and  whose  you  shall  re- 
tain, they  be  retained,  yet  to  manifest  unity, 
the  beginning  of  that  unity  proceeding  from 
one,  he'disposed  by  his  authority.  The  same 
thing  verily  was  all  the  Apostles  that  Peter 
was,  endued  with  equal  fellowship  of  honour 
and  authority,  but  the  beginning  proceedeth 
from  one,  that  the  Church  might  be  showed 
to  be  one."  This  writeth  Cyprian,  of  the 
building  of  the  Church  upon  one  man  Peter, 
showing  that  all  the  Apostles  had  the  same 
honour  and  power  that  Peter  had.  And  there- 
fore Peter  had  no  supremacy  of  authority  over 
them,  or  over  the  whole  Church,  more  thanr 
every  one  of  the  Apostles  had.  That  which 
Hilary  writeth  upon  this  place,  Ca«.  16,  of 
the  foundation  ot  the  Church,  ihay  well  be 
understood  of  faith.  As  he  doth  most  plainly 
express  his  mind,  De  Trinit.  lib.  2.  "  This  one 
foundation  is  unmoveable,  this  is  that  one 
happy  rock  of  faith  confessed  by  the  mouth 
of  Peter.  Thou  art  the  Son  of  the  living  God." 
And  lib.  6,  he  saith:  "All  the  Apostles,  for 
the  worthiness  of  their  faith  acknowledging 
his  divinity,  received  the  keys  of  the  king- 
dom of  heaven,  and  authority  of  binding  and 
loosing  in  heaven  and  earth."  Wherefore 
Hilary,  out  of  this  text,  never  acknowledged 
the  supremacy  of  Peter,  or  any  greater  au- 
thority granted  imto  Peter,  than  unto  the  rest 
of  the  Apostles.  The  next  place,  you  quote, 
for  Ambrose,  serm.  46,  is  the  very  same  which 
you  quoted  before,  and  ascribed  to  Augustin, 
serm.  16.  de  sanct.  resembling  indeed  the  style 
of  neither.  Likewise  the  serm.  69,  is  the  very 
same  that  you  cited  before,  as  Augustin  s 
serm.  26.  de  sand.  These  places  if  you  had 
viewed  yourselves,  you  would  not  have  cited 
for  shame  under  the  name  of  two  several 
doctors,  and  yet  they  serve  you  to  small  pur- 
pose. But  you  know  Papists  are  ready  to 
take  all  draft  that  you  will  thrust  into  their 
mouths,  and  never  examine  whence  it  eo- 
meth.  With  wliom  so  long  as  you  may  re- 
tain your  credit,  you  esteem  not  what  all  the 
learned  of  the  world  may  judge  of  your  im- 
pudency.  But  lest  you  should  seem  to  have 
nothing  of  Ambrose,  but  forged,  you  quote 
lib.  6.  cap.  9.  Luke,  where  he  doth  acknowledge 
Peter  none  otherwise  to  be  the  foundation  of 


jM.vTTirew. 


61 


the  Church,  tharj  every  faithful  mnn  may  be. 
"  For  lie  that  shall  overcome  the  flesh  is  a 
foundation  of  the  Church,  and  tiiout;!)  he  can- 
nof  be  equal  to  Feter,  yet  he  may  follow  him. 
He  denied  not  to  hi^s  disciple  the  grace  of  this 
name,  that  he  should  be  called  Peter,  because 
he  had  solidity  of  constancy,  and  steadfastness 
of  taith  of  the  rock.  Endeavour  that  thou  also 
mayest  be  a  rock.  Therefore  seek  the  rock, 
not  without  thee,  but  within  thee.  Thy  act 
is  thy  rock,  thy  mind  is  thy  rock.  Let  thy 
house  be  builded  upon  this  rock,  that  it  may 
not  be  beaten  with  any  storms  of  spiritual 
wickedness.  Faith  is  thy  rock,  faith  is  the 
foundation  of  the  Church.  If  thou  be  a  rock, 
thou  shalt  be  in  the  Church,  because  the 
Church  is  upon  a  rock,"  &c.  Here  is  all  that 
can  be  gathered  out  of  this  place  for  Peter's 
supremacy.  You  were  as  well  advised  to 
quote  Hierom,  lib.  1.  i?i  Jovin.  whose  words 
are  these.  "  But  thou  sayest,  the  Church  is 
founded  upon  Peter,  although  in  another  place, 
the  very  same  thing  is  done  upon  all  the 
Apostles,  and  they  ail  receive  the  keys  of  the 
kingdom  of  heaven,  and  the  strength  of  the 
Church  is  established  equally  upon  them  all. 
Yet  therefore,  among  twelve  one  is  chosen, 
that  the  head  being  appointed,  occasion  of 
schism  may  be  taken  away."  In  these  words 
Hierom  acknowledgeth  np  greater  authority 
of  Peter,  than  of  the  rest  of  the  Apostles,  but 
only  a  primacy  of  order  for  avoiding  of  con- 
fusion and  dissension,  which  in  every  com- 
pany of  them  that  be  equal  in  degree,  must 
be  observed.  Your  second  place  out  of 
Hierom,  is  in  cap.  2.  Isa.  where  he  saith 
of  the  Church:  "This  house  is  builded 
upon  the  foundation  of  the  Apostles  and  Pro- 
phets, who  also  are  mountains,  as  follow- 
ers of  Christ.  Of  this  house  and  Jerusa- 
lem, the  Psalmist  saith  aloud.  They  that 
put  their  trust  in  the  Lord,  shall  be  as  the 
mount  Sion,  he  shall  not  be  moved  forever 
which  dwelleth  in  Jerusalem.  The  moun- 
tains are  round  about  it,  and  the  Lord  is  round 
about  his  people.  Wherefore  upon  one  of  those 
mountains,  Christ  foundeth  his  Church,  and 
saith  unto  him,  Thou  art  Peter,  and  upon  this 
rock  I  will  build  my  Church,  and  the  gates  of 
hell  shall  not  prevail  against  it."  By  this  tes- 
timony, Peter  is  one  of  the  mountains,  upon 
which  the  Church  is  founded  :  where  is  Pe- 
ter's supremacy  in  these  words?  Last  of  all 
in  cap.  19.  Hier.  where  the  text  is  Decavernis 
Petrarum,  Out  of  the  holes  of  the  rochx,  he  in- 
terpreteth  the  rocks  to  be  the  Apostles,  and 
Apostolic  inen.  "  For  not  only  Christ  was  a 
rock,  but  it  .was  granted  also  to  Peter  that  he 
should  be  called  a  rock,"  Behold  Peter  is  a 
rock,  as  every  Apostle  and  Apostolic  man  is, 
by  this  place  of  Hierom,  who  also  in  Matt, 
cap.  7,  saith,  "  Our  Lord  founded  his  Church 
upon  that  rock,  whereon  the  wise  man  builded 
his  house,  of  whic'n  rock,  Peter  the  Apostle 
took  his  name."  This  being  common  to  every 
wise  builder,  proveth  no  supremacy  in  Peter, 
and  much  less  in  any  that  shall  claim  it  by  suc- 
cession from  him,  as  the  Romish  prelate  doth. 
And  therefore,  expounding  this  text,  he  fiiid- 


eth  nothing  proper  to  Peter  and  his  succes- 
sors, but  common  to  all  Bishops  and  Priests. 
Among  whom  some  not  understanding  the 
place,  took  upon  them  a  piece  of  Pharisaical 
pride,  which  he  there  confuteth.  And  most 
expressly  defending  the  judgment  of  the 
Church  in  the  whole  world,  against  the  prac- 
tice of  the  Romish  Church,  he  saith:  "If  au- 
thority be  sought,  the  world  is  greater  than  a 
city.  Wheresoever  a  Bishop  be,  either  at  Rome 
or  at  Eugubium,  either  at  Constantinople  or 
at  Rhegium,  cither  at  Alexandria  or  at  I'unis, 
he  is  ofthe  satne  worthiness,  and  of  the  same 
priestly  office.  Powerof  riches,  and  baseness 
of  poverty,  maketh  not  a  bishop  higher  or 
lower.  But  they  are  all  successors  of  the 
Apostles.  But  thou  wilt  say,  how  is  the  Priest 
at  Rome,  ordained  at  the  testimony  of  a  Dea- 
con. What  dost  thou  bring  me  the  custom 
of  one  city  ?"  The  place  of  Chrysostom  is 
answered  before,  sect.  4.  And  that  Cyril 
meaneth  Peter  to  be  a  rock,  none  otherwise 
than  all  the  Apostles,  his  words  are  plain  in 
Isa.  lib.  4.  cap.  44.  or  2.  "  But  why  do  we 
call  them  the  foundation  of  the  earth?  For 
Christ  is  the  foundation  of  all,  and  stay  of  all, 
keepeth  and  holdeth  all  things,  to  be  sure  and 
steadfast.  In  him  we  are  all  built,  a  spiritual 
house  compacted  by  his  Spirit,  into  a  holy 
temple,  and  habitation  of  himself:  For  he 
dwelleth  in  our  hearts  by  faith.  The  next 
and  nearer  foundation  to  us,  may  be  under- 
stood, the  Apostles  and  Evangelists,  being 
eye  witnesses,  and  made  ministersof  the  Word 
lor  confirmation  of  faith.  For  when  we  know 
that  their  traditions  are  to  be  followed,  we 
shall  keep  a  right  faith,  and  not  strange  or 
erring  froin  Christ.  For  by  him  it  was  said 
to  Peter,  because  he  had  confessed  the  faith 
in  him  right  soundly,  and  had  said,  thou  art 
Christ  the  Son  of  the  living  God,  'Thou  art 
Peter,  and  upon  this  rock  I  will  build  my 
Church,  calling  a  rock,  as  I  think,  the  unmov- 
able  fiiith  of  the  disciple.  It  is  also  said  by 
the  Psalmist.  Her  foundations  are  upon  the 
holy  hills:  The  holy  Apostles  are  righily  to 
be  compared  to  holy  hills,  the  knowledge  of 
whom  is  established  as  a  foundation  to  the 
posterity."  To  the  same  effect  he  writeth  lib. 
5.  cap.  54.  Epiphanius  in  Ancorato  acknow- 
ledgeth Peter  to  be  the  first  or  chief  of  the 
Apostles,  on  whom  the  Church  is  builded,  but 
he  uiiderstandeth  his  confession,  faith  and 
doctrine,  not  his  person.  "For  in  him,"  saith 
he,  "the  faith  was  established  by  all  means, 
and  all  qiiestions  of  faith  are  decided  in  him." 
So  likewise  hcere.  59,  after  he  hath  acknow- 
ledged him  to  be  a  rock,  upon  which  the 
Church  is  builded,  he  addeth  the  reason,  and 
expoundeth  how  he  is  a  rock.  "  Because," 
saith  he,  "he  confesseth  Christ  to  be  the  Son 
of  the  living  God,  and  here,  upon  this  rock 
of  steadfast  faith,  I  will  build  my  Church." 
Now  seeing  this  rock  of  steadfast  faith  was 
in  all  the  Apostles,  it  is  certain  that  Epipha- 
nius purposed  not  to  niake  Peter  a  singular 
foundation  stone  by  himself,  but  jointly  with 
all  his  fellow  Apostles. 
Leo,  Bishop  of  Rome,  striving  for  the  dig- 


MATTHEW. 


nityof  his  See,  as  his  predecessors,  Zosimus 
Boniface,  andCelesline,  had  done  before,  and 
were  discovered  in  ihe  council  of  Africa,  to 
have  alleged  a  iorged  canon  of  the  council  of 
Nice,  is  no  equal  judge  in  this  case.  Neither 
could  his  allegations  any  thing  prevail  in  the 
general  council  of  Chalcedon,  but  that  the 
bishop  oi  Constantinople  was  made  his  equal. 
Gregory  was  almost  immediately  before  that 
Bonfface,  that  bought  the  title  of  supremacy 
of  Phocas :  Yet  he  prophesied,  that  John, 
bishop  of  Constantinople,  which  first  chal- 
lenged the  title  of  Universal  Bishop,  was  the 
forerunner  of  Antichrist.  Ep.  78.  82.  194. 
Your  last  witness,  Theodoret,  calleth  Peter 
a  principal  foundation  of  the  Church  that  was 
shaken,  and  confirmed  again  by  repentance. 
But  the  same  Theodoret  showeth,  that  he 
was  a  foundation,  in  respect  of  his  faith  and 
confession,  in  Cantic,  saying,  "He  calleth  the 
piety  of  faith,  and  profes'sion  of  truth,  a  rock. 
For  when  our  Lord  inquired  of  his  disciples, 
whom  men  said  that  he  the  Son  of  Man  was, 
thou,  saith  blessed  Peter,  art  Christ,  the  son 
of  the  living  God.  To  whom  the  Lord  an- 
swered, saying,  verily,  verily,  I  say  to  thee, 
thou  art  Peter,  and  upon  this  rock  I  will  build 
my  Church."  And,  lest  you  should  think, 
that  Peter,  in  respect  of  his  faith  and  confes- 
sion, was  a  singular  foundation.  Psalm  47, 
thus  he  writeth  :  "  He  hath  builded  the 
Church,  as  the  holy  Apostle  saith,  upon  the 
foundation  of  the  Apostles  and  Prophets, 
Jesus  Christ  being  the  corner  stone  thereof. 
And  our  Lord,  himself  saith,  to  blessed  Peter, 
and  upon  this  rock  will  I  build  my  Church,  i 
and  the  gates  of  hell  shall  not  prevail  against 
it.  Therefore,  the  Prophet  hath  put  this  | 
word,  well  founded,  for  sound  foundations, 
that  she  may  remain  unshaken  arid  unmovea- 
ble."  These  words  declare  evidenth',  that  | 
Peter  is  a  rock  and  fotindation  of  the  Church, 
no  otherwise  than  all  the  Apostles  are,  and 
hath  no  supremacy  of  authority  over  the  rest, 
granted  by  this  text.  Thus  have  we  answer- 
ed to  those  fathers,  that  say  the  Church  was 
founded  upon  Peter.  But  because  you  cannot 
deny,  but  that  they  say,  also,  that  the  Church 
is  builded  upon  Peter's  faith  :  you  szy,  they 
mean  not  faith  separated  from  the  man,  or  in  any 
other  man,  as  we  unlearnedly  take  them.  What 
they  meant  by  faith,  and  how  we  take  them,  I 
have  showed  by  their  own  words,  which  are 
plain  enough,  and  need  no  great  learning  to 
interpret  them.  They  mean  that  faith  that 
was  in  Peter,  which  he  confessed  at  that  time, 
which  he  held  alwnys  after,  and  which  he, 
with  the  rest  of  the  Apostles,  preached  in  the 
world,  as  they  all  held  the  same  faith  and  con- 
fession, and,  therefore,  were  all  made  foun- 
dation stones,  in  respect  of  the  faith  they 
taught,  upon  which  the  Church  is  builded, 
and  received  the  keys,  and  authority  of  bind- 
ing and  loosing,  in  as  ample  manner  as  Peter 
did.  But  let  us  hear  what  high  point  of  learn- 
ing you  will  teach  us.  "  They  mean,"  say  you, 
"upon  faith,  as  in  him,  who  here  confessed 
that  faith."  That  is,  upon  Peter's  faith : 
Now,  whether  you  mean  that  singular  faith, 


that  was  in  Peter  only,  or  the  general  faith  of 
the  Church,  whereof  Peter's  faith  was  a  sin- 
gular indiiiduum,  it  passeth  my  learning  to 
discuss.  If  you  mean  that  faith,  which  \^as 
a  singular  accident  in  Peter  only,  who  here 
conlesseth  that  faith  :  it  is  a  strange  paradox, 
to  say,  that  the  universal  Church,  and  faith, 
should  be  grounded  thereupon  :  Seeing  the 
foundation  and  the  Church  should  fail,  as 
soon  as  Peter  died.  For  that  singular  acci- 
dent, could  not  descend  to  his  successors  any 
more  than  other  accidents  to  his  person.  If 
you  mean,  that  general  laiih,  that  was  in  all 
the  Apostles,  who  all,  by  Peter's  mouth,  con- 
fessed the  same,  then  are  they  all  by  Christ 
his  answer,  made  foundation  stones  of  the 
Church,  as  well  as  Peter.  And  this  is  the 
plain  meaning,  according  to  the  evident 
words  of  the  ancient  fathers. 

18.  We  deny  not  that  Peter  had  these  pre- 
rogatives, as  a  partaker  of  them  together  with 
the  rest  of  the  Apostles  for  the  present,  and 
for  their  successors,  the  pastors  and  govern- 
ors of  the  Church  to  the  benefit  of  the  whole 
Church,  in  all  times  to  come  to  the  end  of  the 
world.  The  sayings  of  the  doctors  are  plain, 
that  the  rest  of  the  Aposdes  were  made  stones 
of  foundation  by  Christ  immediately,  and  not 
by  Peter:  received  the  keys  of  the  kingdom 
of  heaven,  and  power  to  bind  and  loose,  not 
at  Peter's  hands,  but  immediately  from  Christ 
himselt,  as  also  the  texts  are  plain.  Matt.  18 
John.  20.  But  Hierom,  you  say,  "  taketh  this 
rock  not  to  be  Peter's  person  only,  but  his 
successors,  and  his  chair."  Ep.  ad  Damas. 
The  same  Hierom  as  we  heard  before,  saith, 
"The  Church  is  builded  upon  all  the  Apos- 
tles, and  all  Bishops  are  their  successors." 
Li  what  Bishop's  chair  soever,  tlie  true  doc- 
trine is  continued  and  kept,  it  is  a  rock  of  the 
Church,  as  well  as  that  chair  wherein  Dama- 
sus  sat.  Gildas  lib.  2.  But  if  any  Bishop  of 
Rome  hold  not  Peter's  faith,  he  sitteth  not  in 
Peter's  chair.  And  therefore  he  that  joined 
with  Damasus  holding  Peter's  faith  of  the  di- 
vinity of  Christ,  would  not  have  joined  with 
Liberius,  subscribing  against  the  divinity  of 
Christ,  who  also  sat  at  Rome,  where  Peter 
perhaps  never  came.  But  certain  it  is,  he  sat 
not  in  Peter's  chair,  no  more  than  the  Phari- 
sees sat  in  Moses'  chair,  while  they  held  and 
taught  that  which  Moses  did  not  teach.  Hie- 
rom, therefore,  following  none  as  principal 
but  Christ,  joined  in  fellowship  with  Damasus, 
who,  sitting  in  Peter's  chair,  taught  as  Peter 
did,  that  Christ  is  the  Eternal  Son  of  (Jod. 
And  Augustin  in  that  Psalm  against  the  Do- 
natists,  saith,  that  the  continuance  of  the  same 
doctrine  and  unity  of  the  Church,  even  from 
Peter's  seat,  is  the  rock  against  which  the 
proud  gates  of  hell  shall  not  prevail.  Not 
that  whosoever  sitteth  in  Peter's  seat,  must 
have  all  authority  that  he  will  claim.  For 
Au"uslin  himself  in  the  African  council, 
with  the  rest  of  the  fathers  of  Africa,  de- 
creed against  the  bishops  of  Rome  usurped 
authority  and  forgery.  And  in  the  council  of 
Chalcedon  the  Bishop  of  Constantinople  was 
made  equal  to  the  Bishop  of  Rome,  the  legates 


\^ 


MATTflEW. 


C3 


of  Leo  of  Rome,  setting  themselves  against 
it,  but  in  vain.  Leo  therefore,  is  too  partial, 
for  the  prerogative  of  his  own  fee,  and  there- 
fore his  testimony  is  no  prejudice,  against  so 
many  ancient  falliers,  as  were  of  the  con- 
trary judgment  before  him. 

18.  Christ  had  his  Church  from  the  begin- 
ning of  the  world  builded  upon  the  foundation 
of  the  Prophets,  himself  being  the  head  and 
corner  stone  thereof.  He  speaketh  therefore 
now  of  the  continuance  and  enlarging  thereof 
among  the  Gentiles,  by  the  ministry  of  his 
Apostles.  And  therefore,  this  is  a  mere  fan- 
tasy that  his  Church  was  not  builded  until 
Clirist  restored  Peter  to  his  Apostleship,  Jo/t/i 
21. 15,  or  that  it  was  not  perfectly  finished  be- 
fore Whitsunday.  You  may  as  well  say,  it 
was  not  distinguished  from  the  Synagogue  or 
Church  of  the  Jews  for  many  years  after, 
seeing  the  great  multitude  of  the  Jews  that 
believed  were  still  observers  of  the  ceremo- 
nies of  the  Law.  Acts  31.  20. 

18.  So  long  as  tlie  Roman  Church  continued 
in  Peter's  fatth  and  doctrine,  it  was  founded 
upon  Peter,  and  not  only  upon  Peter,  but  also 
upon  the  prophets  and  apostles,  yea  and  upon 
Christ  himself:  so  long  the  gates  of  hell  pre- 
vailed not  against  it.  But  none  of  the  ancient 
fathers  affirm,  that  the  Roman  Church  sliould 
always  continue  in  Peter's  faith.  Auguslin, 
against  the  Donatists,  affirmeth,  thai;  the  con- 
tinuance of  the  Church  in  the  same  religion, 
even  from  the  seat  of  Peter,  is  the  rock  which 
the  proud  gates  of  hell  do  not  overcome. 
Now  this  count  of  priests  from  the  seat  of 
Peter,  might  be  made  as  well  in  the  Church 
of  Antioch,  as  in  the  Church  of  Rome,  seeing 
Peter  sat  at  Antioch,  as  well  as  he  did  at 
Rome,  and  the  patriarch  thereof,  at  this  day, 
hath  his  succession  of  bishops  from  Peter's 
seat,  as  well  as  the  bishop  of  Rome.  The 
same  count  might  be  taken  from  other 
Churches  where  the  Apostles  sat,  as  Tcr- 
tullian  showeth,  dc  prescriptione.  "Go  to, 
now,  thou  that  wilt  exercise  curiosity  better 
in  the  matter  of  thy  salvation,  go  through  the 
apostolic  Churches,  in  which  the  governors 
sit,  even  still  in  the  very  chairs  of  the  Apos- 
tles, in  which  their  authentical  Epistles  are 
rehearsed,  sounding  the  voice,  and  repre- 
senting the  face  of  every  one  of  them.  If 
Achaia  be  near  thee,  thou  hast  Corinth.  If 
thou  be  not  far  from  Macedonia,  thou  hast 
Philippi,  thou  hast  the  Thessalonians.  If 
thou  canst  go  into  Asia,  thou  hast  Ephesus. 
If  thou  lie  near  Italy,  thou  hast  Rome,  from 
whence  authority  is  at  hand  for  us,  also." 
These  words  of  Tertullian,  declared,  that 
not  the  Church  of  Rome,  only,  but  every 
apostolic  Church,  had  a  sure  testimony  of  the 
truth.  And  that  Afiica  had  recourse  to 
Rome,  only  for  the  nearness  of  it.  In  the 
second  place,  De  utilitale  credendi,  cap.  17.  Au- 
gustin  nameth  neither  Peter's  see,  nor  the 
Roman  Church,  but  speaketh  of  the  Catholic 
Church,  "  which,  even  by  the  confession  of 
mankind,  from  Apostolic  see,  by  succession 
*  of  Bishops,  heretics  in  vain  barking  about  it, 
and  partly  by  the   judgment  of  the  people 


themselves,  partly  by  the  gravity  of  councils, 
partly,  also,  by  majesty  of  miracles,  condemn- 
uig  them,  hath  obtained  the  top  of  authority." 
He  hud  spoken  belore  of  the  providence  of 
God,  whicli  had  gathered,  buikied,  and  beau- 
tified the  CImrch,  by  the  fbreshowings  of  the 
propliets,    by  the  humanity  and  doctrine  of 
Christ,  by  the  travels  of  th«  Apostles,  by  the 
contumelies,  crosses,  death  of  the  martyrs, 
by  the  commendable  way  of  the  Saints,  and 
by  convenient  miracles  in  due  time.     VVhere- 
unto  he  addeth  the  testimony  of  mankind,  in 
the  history  of  the  suoficssion  of  bishops  from 
the  Apofcile's  time,  juagment  of  the  people, 
authority  of  Councils,  and  miracles  confinn- 
ing  it,  and  condemning  all  heretics.      This 
makeih  nothing  for  the  authority  of  the  Ro- 
man Church,  or   See,   above  all  other  Sees 
and    Churches.        Augustin    himself,    with 
other  Bishops  of  his  province,  decreed,   that 
no  man,    under  pain  of   excommunication, 
should  appeal    from  the  Church  of  Africa, 
to  the  Church  of  Rome,   or  any  other  place 
beyond  the  sea.     Concil.  Afric.  Can.  92.     As 
haa  been  decreed  before,  Condi.  Mikvil.  c.  22. 
19.   Cyprian  in    the    (ihice    cited,   writeth 
against  the  epistle  of  Stephanus    Bishop  of 
Rome,  and  therefore  it   carrieth  no  show  or 
likelihood  of  truth,  that  he  would  write  any 
thing,  that  might  make  the  authority  of  Ste- 
phanus   irrefragable,   against   himself.    For 
you  would  have  us  to  understand,  Peter's  and 
his  successor's   authority  to   be  so  great  by 
this  grant,  as  none  of  them  can  err.     But  by 
this  place  of  Cyprian,  it  is  manifest,  that  he 
acknowledgeth  no  more  to  be  given  to  Peter, 
than  to  all  the  Apostles,  namely,  power  to  re- 
mit sins.    "  It  is  ipanifest  where,  and  by  whom 
remissions  which  is  given  to  baptism,  may  be 
given.    For  first  our  Lord   gave  this  power 
unto  Peter,  upon  whoni  he  built  his  Church, 
and  from  whence  he   instituted  and  showed 
the  begiitning  of  unity,  that  it  should  be  loosed 
in  heaven  which   he  loosed   in   earth.     And 
after  his  resurrection,  he  speaketh  unto  the 
Apostles  also,  saying,  as  my  Father  sent  me, 
even  so  do  I  send  you.    When  he  had  so  said, 
he  breathed  and  said  unto  them,  receive  the 
Holy   Ghost:   whose   sins  you   shall   remit, 
they  shall  be  remitted  unto   him,    and  whose 
you    shall    retain,   they    siiall    be    retained. 
Whereof  we  understand,  that  it  is  not  lawful 
to  baptize  and  to  give  remission  of  sins,  but 
for  the  governors  in  the  Church,   and  them 
that  are  established  by  the  law  of  the  Gospel, 
and  our  Lord's  ordination  :  and  that  without 
the  Church,  nothing  can  be  either  bound  oi 
loosed,  when   there  is  not   any  man  that  can 
bind  or  loose  anything."   These  be  Cyprian's 
words,  which  prove  that  the  Church  was  not 
built  more  upon  Peter,  than  the  rest.     For  if 
vouurse,  that  he  saitii,  the  power  was  given 
first  to  Peter,  and  the  Church  was  built  upon 
him,   at   that  time  when  these   words  were 
spoken,  you  confute  your  own  note.  Sect.  10, 
where   you  say,  the  Church   was  only  pro- 
mised to   be  built  upon  him  in   this   place, 
which   was  fulfilled.    John.  21,    16.     If   the 
Church  were  not  built  upon  Peter  before  that 


MATTHEW. 


time,  all  the  Apostles  received  power  of  remit- 
ting and  retaining  sins,  betorethe  Ciiurch  was 
built  upon  Peter.  Jolin.'-lO,'2-i.  Cyprian  there- 
fore nieaneth  that  Christ  spake  in  the  sin- 
gular number,  first  to  Peter,  that  which  after- 
ward he  spake  to  ail  the  Apostles,  showing 
why  he  spoke  in  tlie  singular  number,  not  that 
the  Church  should  be  built  on  Peter's  person, 
more  than  on  the  rest  i  bat  to  show  tlie  unity 
of  the  Church  beginning  of  one :  as  his  very 
words  arc  manifest,  while  he  giveth  equal 
authority  to  all  governors  of  the  Church,  as 
successors  of  the  Aposiles,  and  niaketh  so 
little  account  of  Peter's  successor  above  the 
rest,  that  writing  expressly  against  him,  he 
proveth  by  this  text,  equal  authority  of  all  the 
governors  of  the  Church.  Fulg.  de  remi.pecc. 
lib.  1,  c.  24.     De  eccleain  cafhoUca. 

That  the  Church  is  built  upon  Peter's  con- 
fession, we  have  the  ancient  Failiers'  testi- 
mony, to  warrant  us.  TTikinj,  Dc  Ti  inif.  lih.  6, 
saith,  "  The  building  of  the  Church  is  upon 
this  rock  of  confession.  This  faith  is  the 
foundation  of  the  Church,  by  this  faith  the 
gates  of  hell  are  of  no  power  against  it. 
This  faith  hath  the  keys  of  the  kingdom  of 
heaven.  What  this  faith  shall  loose  or  bind 
on  earth,  is  bound  and  loosed  in  heaven." 
Augustin  also  De  verbis  Dom.  in  Evang.  Matt. 
Seim.  13.  "  Thou  art  Peter,"  saith  he,  "  and 
upon  this  rock  which  ihou  hast  confessed, 
upon  this  rock  which  thou  hast  acknow- 
ledged, saying,  thou  art  Christ  the  son  of  the 
living  God,  I  will  build  my  Church,  that  is 
upon  myself  the  son  of  the  living  God  I  will 
build  my  Church.  I  will  build  thee  upon 
me,  not  me  upon  thee."  This  like  saying 
he  hath  in  John.  Tract.  50,  and  124.  In  Episl. 
John.  Trart.  10.  Bede  upon  this  place,  saith, 
"  It  is  said  unto  him  by  a  metaphor;  upon 
this  rock,  this  is  the  Saviour  whom  thou  hast 
confessed,  the  Church  is  built,  which  to  his 
faithful  confession,  gave  participation  of  his 
name."  The  authority  of  Gregory,  which 
you  quote,  being  a  Bishop  of  Rome'  himself, 
and  so  near  the  lime  of  the  open  revelation 
of  Antichrist  in  the  Romish  See,  is  partial  in 
this  case,  and  therefore  against  all  the  Pri- 
mitive Church,  not  to  be  heard.  Yet  in  that 
place  lib.  4,  ejiixt.  33,  for  in  epiat.  32,  there  is 
never  a  word  of,  he  joineth  with  us,  saying, 
the  Church  was  built  upon  Peter's  confes- 
sion. "  Continue  in  the  true  faith,  and  lead 
your  life  in  the  rock  of  the  Church,  which  is 
grounded  upon  the  confession  of  Peter,  Prince 
of  the  Apostles." 

19.  Wc  acknowledge  the  authority,  or  chair 
of  doctrine,  knowledge,  judgment,  and  dis- 
cretion, between  true  and  false  doctrine,  to 
be  granted  to  Peter,  and  to  every  one  of  the 
Apostles,    to    whom    also    the    keys    were 

5 ranted,  Hilary  de  Trin.  lib.  6,  Hierom.  conl. 
ov.  lib.  1,  Gavdentiun  Brixiamis  tract.  16.  But 
the  rest  that  fqljoweth,  height  of  government, 
power  of  making  laws,  of  calling  councils,  of 
the  principal  voice  in  them,  of  confirming 
thein,  making  and  abrogating  of  Canons,  or- 
daining and  deposing  of  Bishops,  power  to 
dispense  the  goods  of  the  Church,  both  spi- 


ritual and  temporal,  especially  to  be  appro- 
priated to  Peter,  hath  no  ground  iri  the  text : 
neither  was  any  such  power  permitted  to  the 
Bishop  of  Rome,  as  Peter's  successor,  for 
many  hundred  years  after  Christ.  Polycarp 
would  not  yield  to  Anicetus,  Bishop  of  Rome, 
in  the  celebration  of  Easter,  as  testifieth  Ire- 
neus.  Apud  Euaeb.  lib.  5.  caj>.  26.  When 
Victor  usurped  authority  oVer  the  Churches 
of  Asia,  he  was  countermanded  by  the  Bi- 
shops there,  Euseb.  lib.  5,  cap.  25,  and  sharply 
rebuked  and  withstood  by  Ireneus,  and  the 
Bishops  in  France,Polycrates,  and  the  Bishops 
in  Asia,  and  others.  Not  one  of  the  first  four 
general  councils  was  called  by  the  Bishop  of 
Rome,  i:eit.her  had  he  principal  voice  ol' con- 
firming or  making  Canons  in  them.  But  in 
the  first  of  Nice,  he  was  made  equal  with 
the  Patriarch  of  Alexandria.  Can.  6.  In 
two  other,  namely  Constantinople  and  Chal- 
cedon,  the  Bishop  of  Constantinople  was 
made  equal  in  authority  with  him,  and  in  all 
things,  except  in  seniority.  Constant.  1,  cap. 
3,  Chalced.  can.  28. 

In  the  councils  of  Milevit,  and  Africane, 
appeals  for  any  ecclesiastical  cause,  were 
denied  unto  the  See  of  Rome.  Milev.  can.  22, 
Afnc.  92.  Yea,  long  after  that  Boniface 
had  bought  for  money  this  supereininent  au- 
thority. It  was  not  acknowledged  of  many 
Churches,  and  even  of  the  Church  of  Ra- 
venna, in  Italy,  for  many  years  after.  That 
keys  in  the  Scripture,  do  many  times  signify 
authority,  especially  when  they  are  applied 
to  our  Saviour  Christ,  we  confess:  but  that 
any  such  authority  as  is  here  expressed,  of 
making  laws,  calling  councils,  &c.,  is  meant 
by  theni,  we  utterly  deny,  but  whit  authority 
soever  is  understood  by  them,  is  common  to  all 
the  Apostles,  and  to  the  whole  Church  after 
them,aswimesseth,  Tertull.  Scorpi.adv.  Gnosr. 
Hilar.  Psal.  52.  Aug  de  Docf.Chri.  lib.  1,  cap.  18. 
Cant.  Advers.  le^.  et  Prophet,  lib.  1 ,  c.  17,  in  Evang. 
Joan.  Tr.  5.    Fulgent,  de  fide  ad  Petrum,  cop.  3. 

19.  Corporal  punishment,  either  for  heresy 
or  rebellion  against  the  Church,  and  the 
Pastors  thereof,  belongeth  not  to  the  ministry 
of  the  Church,  but  to  the  Christian  Magis- 
trate, who  bearcth  the  sword.  Rom.  13,  4. 
Which  Peter  was  commanded  to  put  up. 
Malt.  26,  52.  But  under  this  binding,  you 
would  cloak,  not  only  your  cruelty  practised 
against  the  true  professors  of  the  Gospel, 
but  also  your  horrible  treasons,  rebellions, 
invasions,  and  conspiracies  against  your  law- 
ful Prince  and  country,  under  pretence  of  ex- 
ecution of  the  Pope's  most  slanderous  and 
aruichristian  Bull  of  deprivation. 

19.  Eve.ry  one  of  the  Apostles  had  the  same 
authority  in  loosing  which  Peter  had.  Matt 
18,  18.  And  the  Church  hath  the  same 
power  after  them.  Fulgent,  de  remiss,  peccat 
lib.  2,  cap.  20.  B\it  as  touching  satisfaction 
for  sins  due  unto  God,  no  man  can  make,  but 
Christ  only.  And  the  ministry  of  the  Church 
cannot  pardon  any  debt  due  unto  God,  but 
assure  the  party  penitent  of  God's  forgive- 
ness :  and  so  saitli  Hierom,  writing  upon  this 
very  text.    "  Bishops  and  Priests  not  under 


MATTHEW. 


65' 


standing  this  place,  take  upon,  them  some- 
whai  ot  tlie  pride  of  the  Pharisees,  that  tiiey 
tiiiiik,  liicy  may  either  condemn  innocents, 
or  loose  guilty  persons,  whereas  before  God, 
not  tlie  sentence  of  the  Priests,  but  the  life  of 
the  persons  ciiargod,  is  inquired  of.  We 
ri'ad  in  Leviticus  of  the  lepers  :  where  they 
;ire  commanded  to  show  ihenisclves  to  the 
I'ricsts,  and  if  they  have  the  leprosy,  then 
they  are  made  unclean  by  the  Priest :  not 
that  the  Priests  do  make  men  lepers,  or  un- 
clean, but  in  that  thev  have  knowledge  ot  him 
that  is  a  leper,  and  him  that  is  not  a  leper, 
and  can  discern  who  is  clean,  and  who  is  un- 
clean. Therefore  as  the  Priest  in  that  case 
maketh  a  man  clean  or  unclean,  so  here  the 
Bishop  and  Priest  bindeth  or  looseth :  not 
whether  they  be  guilty  or  unguilty,  but  ac- 
cording to  his  office,  when  he  hath  heard  the 
variety  of  sins,  he  knoweth  who  is  to  be 
bound,  and  who  to  be  loosed."  Bede  upon 
lliis  text  writeth  to  the  same  effect.  "  This 
jKJwer  without  doubt  is  given  to  all  the 
Apostles,  to  whom  it  is  said  by  himself  after 
his  resurrection  generally,  receive  the  Holy 
<jhost,  &c.  Also  to  Bishops  and  Priests, 
and  to  the  whole  Church,  the  same  ofHce  is 
committed  :  although  some  of  them  not  un- 
derstanding rightly,  think  they  can  condemn 
innocents,  and  absolve  guilty  persons,  which 
they  cannot  do,  but  going  about  to  deprive 
tliemselves  of  the  power  granted."  E.xer- 
cises  of  repentance  prescribed  by  the  Church 
for  saiistiiction  thereof,  or  other  censures  of 
discipline,  may  be  released  by  them  by  whom 
they  are  enjoined,  and  that  kind  of  releasing 
was  of  ancient  time  called  indulgence.  But 
it  was  not  allov\'ed  to  the  Bishop  of  Rome  to 
admit  or  release,  except  in  his  own  Church 
of  Rome,  those  that  were  cast  out  or  sus- 
pended by  other  Bishops  and  Churches :  as 
appeareth  by  many  places  in  Cyprian's  epis- 
tles. Ep.  55,  ad  Cktrrel.  and  Ep.  68,  ad  Clerum 
ci  plehem  Hispari.  Hilary  and  Epiphanius 
ascribe  no  greater  authority  to  Peter  than  to 
the  rest  of  the  Apostles.  But  Leo  being  a 
Bishop  of  Rome,  was  too  partial  in  extolling 
of  Peter's  prerogative,  and  the  pre-eminence 
of  his  See  of  Rome.  Therefore  he  was 
overruled  by  the  general  Council  of  Chalce- 
don.  There  is  no  godly  temporal  potestatCf 
that  challenged  to  be  head  of  the  whol"; 
Church,  orofariy  particular  Church,  as  Christ 
is  head  thereof^  neither  any  of  that  authority 
which  is  here  given  to  Peter,  with  the  rest 
of  the  Apostles  and  their  successors,  the  true 
ministers  of  the  Church.  But  only  they 
challenge,  as  the  highest  magistrates,  to  have 
sovereign  authority  within  their  dominions, 
to  maintain  true  religion  by  law,  to  banish 
false  religion  and  idolatry,  and  to  punish  all 
offenders,  whether  they  be  of  the  clergy  or 
laity.  Which  authority,  the  godly  kings  of 
Judah,  David,  Solomon,  Ezekias,  Josias,  &c., 
and  the  Christian  Emperors,  Constantino, 
Valentinian,  Theodosius,  and  others,  did  ex- 
ercise, to  the  glory  of  God,  and  to  the  benefit 
of  his  Church.  You  say,  "Greatest  sove- 
reignty in  God'sChuich,  attributed  to  Christ, 
9 


■Apoc.  3,  is  here  coniinumcated  U)  Peter." 
Tliis  is  such  blasphemy,  as  Peter  would 
have  rent  his  clothes,  il  he  had  heard  any 
man  attribute  so  much  unto  him.  For  Christ 
hath  tlie  key  of  David,  as  the  son  ot  David 
and  only  true  Messias,  which  openeth  and  no 
man  shuttciii,  and  sliuttcth  where  no  man 
opciictli.  This  key  Peter  caimot  have,  ex- 
cept he  were  Christ,  for  it  is  proper  only  to 
Christ,  but  the  keysof  the  kingdom  of  heaven, 
given  to  Peter  and  the  Apostles,  are  keysof 
riiinistry  in  respect  of  Christ,  whose  stewards 
they  are,  to  open  and  shut  according  to  his 
word,  and  not  at  O.w'w  own  will  and  pleasure. 

21.  Christ  alliriued  not  the  like  sutTering 
to  his  passion  to  be  necessary  to  salvation, 
in  every  one  ;  but  that  every  one  in  afl'ection 
of  denying  himself,  oui'ut  to  be  ready  to 
sutler  whatsoever  is  laid  upon  him,  tor  the 
profession  of  the  Gospel. 

27.  Every  man's  works  be  the  fruits,  either 
of  his  faith,  or  of  his  intidelity.  Good  works 
are  done  only  by  him  that  is  justified  by  faith 
only.  "  For  without  the  merits  of  good  works," 
saith  Augustin,  "  the  ungodly  man  is  justified 
by  faith.  Faith  goeth  before,  that  works  may 
follow,  neither  are  there  any  good  works 
which  do  not  follow,  faith  going  before  them." 
In  Ps.  67.  The  free  will  that  he  speaketh 
of,  in  that  treatise  against  the  Manichees,  he 
showeth  how  it  is  to  be  understood  in  his 
Retractations  lib.  1.  cap.  22.  and  lib.  2.  cap.  8. 
Man's  will  is  not  evil,  by  creation  of  the  evil 
God,  as  those  heretics  blasphemed,  yet  hath 
man  since  his  fall,  no  power  to  do  any  good, 
but  of  the  grace  of  God.  "For  free  will,"  saith 
he,  "  availeth  not  to  any  thing  but  to  sin,  if  the 
way  of  truth  be  hidden  or  unknown."  De 
spir.  et  lit.  cap.  3. 

Ch.\pter  17. 

2.  Christ  is  almighty,  and  yet  can  do  no- 
thing against  his  o^vn  \yill,  his  word,  or  his 
glory.  And  therefore  it  is  a  brute  conclusion, 
Christ  could  glorify  his  passible  body,  ergo 
he  can  dishonour  his  glorious  impassible 
body,  to  bring  it  within  the  compass  of  a  piece 
of  bread,  that  it  may  be  devoured  by  dogs, 
cats,  mice,  or,  that  is  worse,  to  be  eaten  of 
wicked  men,  the  members  of  the  devil.  Or 
Christ  could  add  a  glorious  form  unto  his 
body,  ergo  he  can  take  from  it  the  essential 
properties  of  a  body,  and  yet  keep  it  a  true 
body  still.  Although  the  question  be  not  so 
much  between  us,  what  Christ  is  able  to  do 
of  his  absolute  power,  as  what  he  will  do 
according  to  his  word. 

3.  If  it  please  God  by  a  special  dispensa- 
tion, they  may :  but  the  dead  as  Augustin 
saith,  by  their  own  nature,  cannot  be  present 
at  the  affairs  ot  the  living.  Be  cum  pro  mat. 
cap.  16.  "  There  be  the  spirits  of  tlie  dead, 
where  they  do  not  see  whatsoever  things  are 
done,  or  come  to  |jass  in  this  life  of  men," 
cap.  13.  "Therefore  whensoever  they  are 
present,  it  is  by  special  grant  of  God,  far 
otherwise,  than  is  the  usuaiorder,  attributed 
to  every  kind  of  creature,"  cap.  16.  Being  a 
matter  therefore  so  extraordinary,  and  having 


66 


MATTHEW 


no  word  to  assure  us  of  God's  will,  it  is  mere 
tempting  of  God  to  desire  any  help  by  their 
presence,  as  it  is,  to  desire  of  G;>J  to  work 
miracles,  because  God  can  and  hath  wrought 
them  by  his  Saints.  Moreover  the  compari- 
son of  Angels  and  Saints  departed,  is  very 
absurd  ;  for  the  Scripture  testitieth,  that  God 
usetii  the  ministry  of  his  Angels,  both  extra- 
ordmiirily  and  ordinarily,  for  the  protecting 
of  his  children.  But  we  have  no  testimony 
of  the  Scripture,  that  he  useth  the  souls  of  the 
Saints  departed,  for  any  such  purpose. 

9.    Peter  called  the  mount  Tabor  the  holy 
mount,  and  the  place  where  God  appeared  to 
Moses   was  called  holy  ground,  yet  neither 
Peter  nor  Moses   taught  men  to  have  any  re- 
ligion or  devotion  toward  such  places,  nor  did 
institute  any  pilgrimage  unto  the  same  :  there- 
fore the  religion  and  devotion  you  speak  of, 
is  but  voluntary  religion  or  superstition   And  ; 
though  some  good  men  and  women  in  Hie- 
rom's  time,  had  affection  to  see  those  places  j 
where  Christ  had  been  present,  and  wrought  i 
his  miracles,  yet  did  they  not  put  any  religion  ; 
m  such  visiting,  or  if  they  did,  it  was  super-  \ 
stition.    Ilierom  himself  being  gready  com- 
mended by  Paulinus,  that  he  lived   in  those 
holy  places,  declareth  how  small  religion  he 
had  in  them  :  "  It  is  not  commendable  to  have 
been  at  Jerusalem,   but  to  have  lived  well  at ; 
Jerusalem."     And  alter  he  hath  set  forth  the  j 
praise  of  Anthony,  and  many  swarms  of  soli- 
tary men  that  dwelled   in  the  countries  near 
unto  Jewry,   and  yet  never  saw  Jerusalem, 
and  specially  of  Hilarion,  which  being  a  man 
of  that  country,  and  that  lived  in  that  country, : 
yet  saw  Jerusalem  but  one  day  in  all  his  life, 
"that  neither  he  might  seem  to  contemn  the 
holy  places  tor  their  nearness,  nor  again  seem 
to  shut  up  the  Lord  in  a  certain  place.   Thou 
wilt  say,  to  what  end  are  the  matters  fetched 
from  so  long  a  beginning.    Verily,  that  thou 
shouldst  not  think  any  thing  to  be  wanting  to 
thy  faith  because  thou  hast  not  seen  Jerusa- 
lem, neither  that  thou  shouldst  esteem  us  to 
be  better,  because  we  enjoy  our  dwelling  in 
this  place,  but  whether  here   or  elsewhere, 
thou  hast  equal  reward  with  the  Lord  accord- 
ing to  thy  works." 

IL  Divers  of  the  ancient  fathers  are  of 
opinion,  that  Elias  sliall  come  in  person, 
immediately  before  the  second  coming  of 
Christ,  as  the  forerunner  of  his  second  coming, 
and  to  convert  the  remnant  of  the  Jews.  But 
these  words  of  Christ,  do  not  prove  it.  For 
he  saith  no  more,  but  that  the  prophecy  was, 
that  llelias  should  come,  and  that  he  is  al-  i 
ready  come,  as  he  saith  of  John  the  Baptist,  | 
Matt.  11.  14,  he  is  Helias  that  was  to  come. 
And  Origen  upon  this  place  understandeth  no  | 
more  comings  of  Elias,  but  this  one  of  John, 
that  was  come  in  the  spirit  of  Elias. 

19.  If  you  mean  of  Popish  Exorcists,  nei- 
ther have  they  authority  of  God,  nor  power 
to  cast  out  devils.  Neither  is  there  any  such 
ordinary  function  in  the  Church  of  God  :  that 
men  should  have  power  to  cast  out  devils, 
injrc  than  to  heal  all  manner  of  diseases, 
b-pcak  with  Strang  >  tongue  which  they  never 


learned,  or  to  work  other  miracles.  Which 
spiritual  gifts  God  gave  in  the  beginning  of 
the  preaching  of  the  gospel,  to  conlirui  the 
credit  thereof  among  the  Jews  and  tiie  Gen- 
tiles, but  of  long  time  have  ceased  among 
Christians,  who  are  to  be  directed  by  (lod's 
word,  whereunto  their  profession  "bindeth 
thoin  to  give  credit,  without  any  further  con 
tirmation  of  miracles,  than  that  whicli  is  tes- 
tified in  the  Holy  Scriptures  And  where  you 
say,  that  heretics  can  never  cast  out  devils, 
or  work  any  true  niiracles,  it  is  false  :  for  our 
Saviour  Christ  saith,  that  many  shall  allege 
in  the  last  day,  that  they  have  prophesied  in 
his  name,  cast  out  devils,  and  wrought  man} 
miracles.  God,  in  the  law,  chargeth  nis  peo- 
ple not  to  be  carried  away  by  false  prophets, 
though  they  work  miracles.    Dent.  13.  1. 

20.  We  are  not  bound  to  believe  all  that 
is  reported  of  Gregory  Thaumaturgus.  Yet 
being  testified  by  authors  of  good  credit,  and 
the  miracles  tending  to  the  confirmation  of 
true  faith,  we  do  not  deride  them,  as  we  justly 
may  the  monstrous  fables  of  your  Popisli 
legends,  festivals,  and  other  works  of  like 
credit.  Where  also  the  miracles  are  feigned 
most  commonly,  for  the  confirmation  of  false 
doctrine,  and  the  maintenance  ofcovetousness 
of  Priests,  as  in  the  cases  ot  purgatorj-,  pil- 
grimage, and  such  like. 

21.  The  Popish  Church  abuseth  the  igno- 
rant, to  make  them  believe  they  can  cast  out 
devils,  whereas  they  have  no  such  power, 
neither  by  all  their  prayers  or  fasting,  can 
they  conjure  out  one  unclean  spirit,  unless 
they  have  first  as  sorcerers  and  Vvitches  con- 
jured him  in. 

26.  There  is  no  reason  by  this  te.\t,  why 
the  clergy  should  be  exempted  from  tributes, 
and  obedience  unto  princes,  more  than  all 
true  Christians,  who  are  the  children  of  God, 
as  well  as  they.  Our  Sa.viour  Christ  ther:;- 
fore,  doth  exempt  himself  only,  as  the  Son  of 
God,  and  King  of  Israel,  not  his  Apostles  and 
Ministers  also.  You  most  sliametuUy  abusv 
the  words  of  Ilierom  clean  contrary  to  liis 
meaning.  For  he  speaketh  not  of  the  clergy 
only,  but  of  all  Christians :  nor  saith,  they  are 
free  from  tribute  paying  to  earthly  princes, 
but  his  meaning  is,  that  they  render  not  their 
tribute,  that  is,  due  obedience  to  Christ  the 
king.  Plis  whole  sentence  is  this.  "Christ 
oweth  no  tributes,  as  the  kind's  son,  but  he 
which  had  taken  upon  him  the  numility  of  the 
flesh,  ought  to  fulhl  all  rio:htcousncss.  And 
unhappy  are  we,  which  have  our  name  of 
Christ,  and  do  nothing  worthy  of  so  great 
majesty.  He  for  us,  both  bare  the  cross,  and 
paid  tribute ;  we  for  his  honour,  pay  no 
tribute,  and  as  the  king's  sons  are  tree'f'roni 
tasks."  His  meaning  is,  that  we  ouglit  to 
yield  all  subjection,  which  is  signified  by 
tribute  unto  him  who  endured  the  cross  for 
us,  and  became  subject  to  worldly  power  for 
us.  Chrysostom  upon  the  13.  of  the  Romans 
saith  that  this  commandment  of  subjection, 
extendeth  to  all  men,  both  Priests  and  Monks, 
and  not  only  to  secular  men.  "Let  every  soul 
be  subject  to  the  higher  powers  :    Although 


MATTHEW. 


thou  be  an  Apostle,  although  tliou  be  an  evan^  . 
gelist,  although  thou  be  a  prophet,  or  what- 1 
soever  thou  art ;  for  this  subjection  hindcreili 
not  piety."     Epist.  ad  Rom.  llvin.  2'3. 

27.  1  marvel  at  your  modesty,  that  you 
write  so  sparingly  of  Peter's  prerogative 
wherein  your  author  is  so  rank,  but  you  know 
right  well,  that  no  man  of  mean  judgment  ac- 
knowled^eth  that  book  of  questions  to  be 
Augustin  s,  or  any  man's  of  like  antiquity, 
learning,  and  judgment.  The  payment  of  tri- 
bute for  Peter,  is  a  sign  of  subjection,  not  of 
superiority.  But  he  that  boasteth  himself  to 
set  in  Peter's  chair,  will  pay  no  tribute,  but 
rather  exact  tribute  of  Kings  and  Princes. 

Chapter  18. 

1.  Chrysostom  noteth  it  as  their  error  and 
infirmity,  that  they  imagined  Peter  to  be 
prefered  before  them,  as  well  in  payment  of 
the  tribute,  as  in  other  matters.  Hierom 
upon  this  place,  saith  :  "  By  the  equality  of 
the  price,  they  thought  Peter  was  prefered 
before  all  the  Apostles,  which  in  payment 
of  tribute,  was  matched  with  the  Lord. 
Therefore  they  ask,  who  is  the  greater  in  the 
kingdom  of  heaven,  and  Jesus  seeing  their 
thoughts,  and  understanding  the  causes  of 
their  error,  will  heal  the  desire  of  glory, 
with  the  contention  of  humility."  But  by 
Mark  it  appeareth,  that  this  contention  began 
in  the  way,  before  they  came  into  the  house, 
where  Christ  appointed  Peter  to  pay  tribute 
for  them  both,  there foie  not  upon  that  occa- 
sion.    Mark  9,  34. 

10.  Calvin  doubteth  not  of  the  protection  of 
God's  Angels,  but  whether  every  one  hath  a 
several  Angel,  appointed  for  his  custody 
from  his  nativity,  which  no  place  of  Scrip- 
ture doth  prove.  But  sometimes  one  Angel, 
hath  the  charge  of  a  great  many  men,  some- 
times many  Angels  are  ready  for  the  defence 
of  one  man,  and  all  the  Angels  with  one  con- 
sent, do  wait  for  our  preservation,  as  in  the 
place  noted,  you  may  see  the  Scriptures  j 
cited.  Neither  doth  Hierom  mean,  that 
every  one  hath  his  several  Angel,  for  he  al- 
legeth  for  proof,  the  Angel  ot  Ephesus,  ! 
Thiatyra,  Philadelphia,  and  the  rest :  where 
if  the  word  Angel  were  to  be  understood  I 
of  heavenly  spirits,  yet  it  is  one  Angel  for  the  , 
Church  of  a  whole  city,  not  for  every  person. 

18.  Upon  the  16th  chap,  verse  18,  you  said, 
the  building  was  only  promised,  and  conse- 
quently the  power  was  not  given,  but  only 
promised :  yet  here  forgetting  yourself,  you  j 
say,  "  He  »ave  before  this  power  to  Peter  i 
over  the  whole,  and  now  to  all  their  Apostles, 
and  their  successors,"  quoting  Hierom  and  j 
Cyprian,  of  which  neither  saith,  that  he  gave 
Peter  power  over  tlie  whole,  but  equal  power 
to  all  his  Apostles,  as  is  declared.  Lib.  1, 
cont.  Jovin.  Cypr.  de  unit.  Ecd.  c.  3.  Hierom,  j 
in  ep.  ad  Heliod,  saith  no  more,  touching  this 
matter,  but  ihat  "  all  clergy  succeeding  the 
degree  of  the  Apostles,  have  the  keys  of  the 
kingdom  of  heaven."  Of  which  I  infer,  th>a 
all  the  Apostles  had  the  keys  immediately 
from  Christ,  and  not  from  Peter. 


Chapter  19. 

(').  Augustin  uselh  the  word  sacramentum 
generally,  for  every  holy  mystery,  and  we 
confess  there  is  a  great  mystery  m  marriage, 
yet  is  matrimony  no  sacrament  ol  the  New 
Testament,  as  baptism  and  the  Lord's  Supper 
are,  being  instituted  in  Paradise.  There- 
fore in  the  second  place  by  you  quoted,  he 
saith,  "  a  certain  holy  mystery  of  marriage, 
is  commended  to  the  faithful."     Cliap.  1,  20. 

9.  The  e.xception  of  fornication,  leaveth 
marriage  after  divorce,  as  free  as  it  was 
under  the  law.  And  although  Fabiola  of 
her  own  accord  did  iienance  after  the  death 
of  her  second  husband,  yet  was  she  not  com- 

Eelled  to  forsake  her  second  husband,  nor 
er  marriage  judged  unlawful  by  the  Church 
of  Rome  in  that  time.  Hierom,  although  he 
confess  it  a  fault  that  she  married  again,  yet 
he  excuseth  it  by  necessity  of  her  infirmity, 
which  could  not  live  unmarried,  and  therefore 
cilelh  the  saying  of  the  Apostle.  1  Cor.  7. 
"  It  is  better  to  marry  than  to  burn."  Nei- 
ther doth  the  saying  of  Paul,  Rom.  7,  hinder 
the  lawfulness  of  marriage  after  divorce  :  lor  _ 
he  is  no  longer  a  husband  who  is  lawfully " 
divorced  for  adultery.    Malt.  5.  33. 

11.  You  pervert  the  words  of  Augustin, 
clean  contrary  to  his  meaning.  "All  men 
take  not  this  saying,  but  they  to  whom  it  is 
given  ;  for  they  to  whom  it  is  not  granted, 
either  will  not,  or  else  fulfil  not  that  which 
they  will,  but  they  to  whom  it  is  given 
do  so  will  it,  that  they  do  fulfil  it."  Augus- 
tin's  meaning  is,  that  both  the  will  to  be 
chaste,  and  the  power  to  fulfil  that  will,  is 
of  the  gift  of  God,  and  not  in  the  power  of 
man.  Yet  is  not  the  will  of  man  enforced, 
but  either  changed  into  better  by  God's 
grace,  or  else  left  subject  to  sinful  concupi- 
scence, where  the  grace  of  God  makelh  not 
free.  This  is  the  true  meaning  of  Augustin, 
for  as  he  saith  in  Psalm  147,  "  Virginity  in 
the  flesh  is  but  of  a  few,  but  in  the  heart  it 
ought  to  be  of  all  men."  But  Origen  saith, 
it  is  given  to  all  who  ask  for  it :  indeed  he 
seeineth  to  say  so  much,  but  yet  in  the  end 
he  addeth,  "  It  is  profitable  to  know  what  a 
man  ougiit  to  ask,  that  he  may  be  meet  to 
receive."  Signifying,  that  God  giveth  all 
things  that  we  pray  for,  if  they  be  expedient 
for  liis  glory  and  our  salvation.  Hierom 
upon  this  place  is  very  plain,  although  he  ac- 
knowledge virginity  to  be  the  gift  of  God, 
in  them  that  pray  for  it,  that  labour  for  it, 
yet  he  confesseth  that  it  is  not  in  every  man's 
power,  saying,  "  Christ  addeth,  he  that  can 
take  it,  let  him  take  it,  that  every  man  may 
consider  his  own  strength,  whether  he  be 
able  to  fulfil  the  precept  of  virginity  and 
chastity ;  for  chastity  of  herself  is  pleasant 
and  alluring  every  man  unto  it,  but  our 
strength  must  be  considered,  that  he  may 
take  it  which  can  take  it."  Origen  himself, 
Tr.  25,  in  Matt,  inveigheth  against  them, 
which  not  having  regard  to  men's  strength, 
forbid  them  to  marry.     Htsi/ch.  lib.  1,  cap.  3. 

12.  They  that  are  assured  of  the  gift  of 
chastity  luito  their  lives  end,  may  lawfully 


MATTHEW, 


vow  or  determine  ot  it :  but  without  such  as- 
surance, no  man  can  vow  continence  law- 
fully. But  where  the  vow  is  lawiul,  it  fol- 
loweth  not  that  it  was  meritorious,  and  more 
sure  to  obtain  everlastin<;  lite,  than  the  state 
of  wedlock.  For  eternal  life  is  the  free  gift 
of  God  in  Jesus  Christ,  not  the  merit  of 
works,  whereof  the  married  -man  by  faith, 
may  be  as  sure  as  ihe  virgin. 

12.  In  the  fifth  secti-on  you  hold  that  vir- 
ginity is  possible  for  all  men.  Whereupon  it 
should  follow  that  this  is  an  absolute  precept 
to  all  men.  For  the  word  is  not  be  that  will, 
but  he  that  can. 

The  law  of  God  requireth  us  to  love  him 
with  all  our  soul,  all  our  strength,  &.c. 
Therefore  wherein  soever  we  are  able  to 
show  our  love  to  God,  we  are  commanded 
to  do  it.  But  where  there- is  no  general  pre- 
cept to  all  men,  as  to  abstain  from  marriage, 
there  is  a  special  respect  to  be  had,  what 
every  man  by  God's  grace  is  able  to  do,  and 
what  is  most  for  the  glory  of  God,  and  that 
every  man  when  he  knoweth,  is  bound  to  do. 
In  the  6  serm.  of  Aug.  de  tempore,  is  never  a 
word  of  precepts  or  counsels. 

13.  There  is  great  difi'erence  between  the 
blessing  of  Christ,  and  the  blessing  of  godly 
men.  That  good  Christians  at  all  times 
have  brought  their  children  to  have  the  Bi- 
shop's blessing,  you  have  showed  nothing, 
chiij).  10,  and  as  little  in  this  that  followeth. 
Rutfine  nameth  divers  holy  men,  at  whose 
hands  he  had  himself  been  blessed.  Hierom 
hath  nothing,  bat  of  the  prajors  of  godly  men. 
Theodoret  saith,  that  being  a  young  man,  he 
went  with  his  mother,  in  the  place  where  the 
holy  man  Aphrates  remained,  aivd  was  par- 
taker of  the  blessing  of  his  holy  hand,  which 
afterward  he  expoundeth  to  be  prayers. 
And  who  findeth  fault  with  prayers  of  holy 
men,  whether  they  use  the  ceremony  of  '. ly- 
ing on,  or  holding  up  the  hands  or  no  ?  If  is 
the  vain  superstition  of  Popish  Bishops' bless- 
ing, that  we  contemn,  not  the  blessing  or 
prayers  of  godly  men. 

17.  Augustin  writelh  against  those  who 
thought  they  might  be  justified  bv  a  dead 
faith,  which  is  void  of' good  work.?,  which 
availeth  no  man  but  to  his  greater  condem- 
nation. We  teach  according  to  the  Scrip- 
ture, that  man  is  justified  by  faith  without  the 
works  of  the  law,  yet  by  such  a  faith,  as 
wcrketh  by  love  and  is  fruittul  of  good 
works.  Although  our  Saviour  Christ  in  this 
place  doth  not  show  how  men  attain  to  eter- 
nal life,  but  what  perfect  observation  of  God's 
law  is  required  of  them  that  look  to  be  justi- 
fied by  the  works  of  the  law,  as  the  scribes 
and  Pharisees  did.  Neither  that  men  are 
able  to  fulfil  the  law,  but  by  the  rightcou.sness 
of  faith,  by  which  Augustin  saith,  "  these 
things  of  the  Ir.w  which  could  not  be  fulfilled, 
are  fulfilled  by  taith.  Exfosil.  quart,  prapos. 
in  ep.  ad  Rom.  Num.  10. 

21.  ChrL-st  neither  commandeth,  nor  coun- 
eelleth  this  perfection  to  all  men,  but  only  to 
this  one,  to  discover  his  hypocrisy,  and  vain 
confidence  that  he  had  in  himself,'  as  though 


he  had  kept  the  law,  when  he  was  far  from 
it.  Leo.  Serm.  2.  de  quadrag.  Hilary  calleth 
this  a  commandment  of  leaving  the  world. 
Chrysostom  upon  this  text,  denieih  that  there 
is  such  perfection  in  conuemning  money,  as 
is  in  abnegation  of  a  man's  self,  m  taking  up 
the  cross,  and  following  Christ,  which  is 
commanded  to  all  Christians.  Gaudentius 
Brixi.  Epist.  ad  Germinium.  Paulinus  who 
sold  all  that  he  had,  both  his  own  goods  and 
his  wife's,  and  gave  it  to  the  poor,  yet  for- 
sook not  his  wife  Theresa,  ana  counteth  it 
greater  perfection  for  a  man  to  forsake  his 
goods  in  afl'ection  when  he  retaineth  theni  in 
possession.  Acknowledging  that  the  leaving 
of  his  goods  was  but  the  beginning,  not  the 
perfection,  which  our  Saviour  speaketh  of 
Episl.  2,  Paulin.  el  Theras.  Sevcron. 

Hierom  upon  this  chapter  verse  27.  The 
profession  of  Popish  Monks,  is  to  leave  la- 
bour, and  all  good  exercises,  to  tire  them- 
selves with  idleness  and  belly  cheer  hke  epi- 
cures. In  Friar's  profession  is  a  fairer  show 
of  hypocrisy,  but  never  a  step  nearer  to  the 
true  imitation  of  Christ. 

21.  Augustin  saith  not,  that  thus  to  follow 
Christ,  is  to  be  without  wife,  and  care  of 
children,  &c.,  for  the  Apostles  many  of  them 
had  wives,  and  some  had  children,  and  had 
property,  as  Peter  his  house,  and  John  had 
to  entertain  and  provide  for  the  Virgin  Mary : 
Matthew  made  a  feast  of  his  own  goods. 
Augustin  saith,  that  he  himself  had  loved 
that  perfection,  whereof  Christ  here  speak- 
eth, and  had  sold  all  his  goods,  and  given 
them  to  the  poor,  and  also  had  exhorted 
others  to  do  the  like,  and  had  some  compa- 
nions: yet  preferred  not  himself  before  other 
godly  men  that  had  possessions,  as  some 
hypocrites  did  in  his  time,  against  whom  he 
writeth.  Ep.  89,  Ps.  103,  Con.  3.  "  There 
are  some  that  hearing  this  saying  of  the 
Gospel,  desired  to  do  so,  as  also  not  to  marry, 
nor  to  be  troubled  with  children,  nor  to  have 
any  abiding  place,  but  to  po  into  a  certain 
common  life."  Yet  placeth  he  not  the  imi- 
tation of  Christ  in  these  things  :  for  rich 
married  men  having  children,  and  affairs  in 
the  world,  may  follow  Christ  by  true  denial 
of  themselves,  and  taking  up  his  cross  daily, 
when  wandering  hypocrites,  without  wife 
and  children,  instead  of  following  Christ  in 
humility  and  poverty,  may  follow  the  devil 
in  lying  pride,  envy,  malice,  and  many  other 
vices. 

2G.  This  is  an  impudent  slander  wherewith 
you  charge  us,  as  you  do  many  times,  to  say, 
that  God  can  do  no  more  than  he  hath  done 
or  will  do  :  but  this  we  say,  that  God  can  do 
nothing  contrary  to  his  own  will,  word,  na- 
ture, glory,  and  yet  he  is  Almighty.  Cup.  17, 
vcr.  1,  Tertul.  contra  Praxag.  In  the  sacra- 
ment we  dispute  not  what  God  can  do.  but 
what  he  will  do  according  to  his  word. 
"Christ  hath  not  taken  away  the  nature  of 
his  body,  but  given  immortality  to  it."  Aug^. 
Enht.  .57.  Therefore  he  will  do  nothing  with 
it,  that  is  contrary  to  the  nature  of  it.  Nei- 
ther came  he  through  the  door  nor  througti 


MATTHEW. 


69 


the  stone  of  the  sepulchre,  nor  through  the 
Virgin's  body,  although  he  came  in  after  the 
doors  were  shut,  and  although  the  Angel 
rolled  away  the  stone  after  his  resurrection, 
and  he  was  born  of  his  mother  being  a 
virgin. 

27.  The  Apostles  left  all  things  in  affection, 
but  not  in  use  and  possession,  as  is  proved 
before.     ISect.  10. 

27.  To  do  well  in  hope  of  rew^ard,  is  not  to 
be  disallowed,  but  Christian  men  must  have 
respect  unto  the  glory  of  God,  and  their 
duty,  though  they  should  have  none  other 
reward. 

28.  All  the  Saints  of  God  shall  judge  the 
world,  and  even  the  Angels,  1  Cor.  5.  2,  and 
3,  not  to  the  derogation,  but  to  the  honour  of 
Christ,  as  the  members  of  his  mystical  body. 
Beda  in  hunc  locum. 

29.  The  Apostles  left  their  wives,  none 
otherwise  than  they  left  their  houses,  and  all 
other  things  here  named,  which  every  man 
ought  to  leave  and  to  follow  Christ,  if  they 
be  a  hinderance  to  their  calling  as  Chris- 
tians, or  as  the  ministers  of  the  Church. 
Chup.  8,  3. 

Cn.iPTER   20. 

16.  No  man  can  write  more  efTectunlly 
than  Augustin  doth  against  the  Popish  doc- 
trine of  election  and  free  will  in  that  place, 
whose  words  be  these,  and  not  as  you  have 
falsely  translated  them.  "They  who  have 
not  despised  him  that  calleth,  but  have  fol- 
lowed in  believing,"  now  without  doubt  they 
hove  believed  willingly,  what  then  followeth? 
therefore  it  is  neither  of  him  that  willeth,  nor 
of  him  that  runneth,  but  of  God  that  showeth 
mercy.  It  is  not  because  we  cannot  so  much 
as  will,  but  being  called,  nor  perform  our  will, 
e.xcept  God  help  us?  After  one  sort  God 
performeth  that  we  be  willing,  after  another 
sort  he  bringeth  to  pass  that  which  we  have 
willed.  For  that  v.'e  should  be  willing,  he 
woiild  have  it  to  be  both  his  and  ours,  his  in 
calling,  ours  in  following.  But  that  where- 
unto  we  have  been  willing,  he  alone  perform- 
eth, that  is,  to  be  able  to  do  well,  and  always 
to  live  blessedly.  What  can  be  more  plain 
against  Popery,  then  these  sayings  of  Augus- 
tin ?     Prosper,  de  voc.  lib.  I.e. 22. 

23.  A  cursed  gloss,  that  corrupteth  the 
plain  and  manifest  meaning  of  the  text.  The 
Scripture  never  promiseth  the  kingdom  of 
heaven  to  them  that  are  worthy  of  it,  by  the 
merit  of  their  works,  or  that  deserve  it  by 
well  doing.  It  is  the  free  gift  of  God,  not  of 
works,  as  Paul  showeth  Ephes.  2.  And  though 
God  render  to  every  man  according  to  his 
works,  yet  he  saith  not,  for  the  desert  of  his 
works.  And  our  Saviour  Christ  commendeth 
not  the  desert  of  their  works,  which  have  fed 
him  in  the  poor :  but  allegeth  their  works, 
as  an  open  testimony  of  their  faith.  For  the 
kingdom  was  prepared  for  them  before  the 
beginning  of  the  world,  by  the  eternal  decree 
of  God,  by  which  they  were  chosen  in  Christ 
to  the  praise  of  his  glory,  and  created  to  good 
>vorks,  Ephes.  1.  afld  2.  and  all  reward  due  to 


good  works,  dependeth  upon  the  mercy  of 
God,  and  not  upon  the  merit  of  the  work. 
Euseb.  Eniis.  Dom  in  Quinq.  Neither  doth 
Chrysostoni  speak  of  greater  or  lesser  merits, 
but  of  greater  virtues  and  more  excellent 
works.  For  albeit  God  give  greater  reward 
to  greater  virtues,  yet  it  lolloweth  not,  that 
any  virtue  deserveth  or  meriteth.  For  the 
virtues,  works,  and  rewards,  are  all  and  every 
one  the  free  gifts  of  God.  Hierom  hath  some 
words  sounding  to  such  a  thing,  yet  not  me- 
rits or  desert :  but  his  judgment  upon  deli- 
beration, is  to  be  taken  out  of  his  books 
against  the  Pelagians^.  "  Our  righteousness 
consisteth  not  ot  our  own  merits,  but  of  the 
mercies  of  God,  lib.  1.  Righteousness  is  not 
in  man's  merit  or  desert,  but  in  the  grace  of 
God,  which  accepteth  the  faith  of  believers, 
without  the  works  of  the  law."  Before  the 
Pelagian  heresy,  maintaining  the  power  of 
free  will  and  merit  of  works  against  the  free 
grace  of  God,  did  trouble  the  Church,  divers 
of  the  Fathers  were  not  so  wary  and  circum- 
spect in  their  words  and  phrases,  as  after- 
ward they  saw  it  was  necessary  for  them  to 
be  :  For  the  Pelagian  heretics  took  hold  of 
such  terms  and  forms  of  speech,  and  alleged 
the  sayings  of  the  ancient  Fathers,  against 
their  true  meaning  and  right  judgment,  as  of 
Hilary,  Ambrose,  Chrysostoni,  Hierom,  and 
Augustin  himselti  as  testifieth  Augustin  de 
nat.  tt  gratia,  cap.  61.  02.  63.  64.  65.  66.  67. 

Chapter  21. 

8.  Your  Palm  Sunday  procession  is  horrible 
idolatry,  and  abusing  of  the  Lord's  institution 
who  ordained  his  supper  to  be  eaten  and  drunk- 
en, not  to  be  carried  about  in  procession  like  a 
heathenish  idol.  But  it  is  pretty  sport,  that 
you  make  the  Priest  that  carrieth  this  idol, 
to  supply  the  room  of  an  ass,  on  which  Christ 
did  ride.  Thus  you  turn  the  holy  mystery  of 
Christ's  riding  to  Jerusalem,  to  a  May-game 
and  Pageant  play.  And  yet  you  say,  "  such 
service  done  to  Christ,  is  undotib'tedly  ex- 
ceeding grateful,  yet  no  less  grateful,  than 
that  was  done  by  his  disciples,"  at  this  time 
mentioned  in  the  text.  Your  argument  and 
proof  is  none,  but  your  bare  asseveration. 
That  which  his  disciples  did,  had  the  warrant 
of  the  Holy  Scri  pture  ;  but  who  hath  required 
these  theatrical  pomps  at  your  hands  ?  or 
what  word  of  God  have  you,  to  assure  you, 
that  he  accepteth  such  will-worship?  who 
detesteth  all  worship  \yhich  is  according  to 
the  doctrines  and  tradition  of  men,  and  not 
after  his  own  commandment.  Mat.  15.  Isa. 
29.  Deut.  12.  32. 

9.  Holy  words  prot"aneIy  abused,  of  them 
that  expect  a  third  coming  of  Christ  in  per- 
son, which  the  Scripture  doth  not  teach,  that 
maketh  mention  of  the  two  comings  of 
Christ,  the  one  in  humility  to  our  redemption, 
ti;e  ether  in  glory  to  judgment.  And  as  for 
the  attention  and  devotion  of  the  people,  that 
you  speak  of,  they  can  have  none  of  those 
matters  which  they  understand  not.  And 
though  some  have  a  blind  and  superstitious 
afTection,  yet  the  common  sort  be  walkijig 


MATTHEW. 


about  the  Church,  and  prating,  even  in  Mass 
time,  until  the  tingling  of  your  sacring  bell 
call  ihein  to  worship  your  idol. 

13.  The  temple  was  not  builded  properly 
and  principally  tor  sacrifice,  but  for  prayer, 
as  botli  tills  text  doth  testify,  and  Solomon  in 
his  prayer  at  the  dedication  of  the  temple,  1 
lieg.  6.  The  external  ceremony  of  sacrifice 
without  taitlitul  prayer,  was  nothing  worth, 
but  prayer  without  sacrifice  was  always  ac- 
ceptable unto  God,  Fsal.  50. 

16.  The  children  that  by  instinct  of  God's 
spirit,  cried  in  the  temple,  Hosanna  in  the 
highest,  spake  in  the  Syrian  tongue  which 
they  understood,  and  also  knevv  that  they 
saluted  our  Saviour  Christ  as  their  Messias, 
whose  coming  they  were  taught  according 
to  the  Scriptures  to  look  for,  although  they 
understood  not  distinctly  all  mysteries  of 
Christ's  office,  which  none  of  his  Apostles 
did  thoroughly  know,  at  this  time.  Therefore 
this  is  a  beastly  conclusion  of  yours,  ergo 
prayers  not  understood  of  the  party,  are  ac- 
ceptable to  Christ.  If  you  urge  the  words  of 
the  Psalm,  which  nameth  infants  and  suck- 
lings that  can  neither  speak  nor  understand, 
the  meaning  is  not,  that  they  praise  God  with 
their  voice  :  but  that  the  providence  of  God, 
to  his  great  praise,  is  manifest  out  of  their 
mouths,  to  whom  he  hath  provided  meat  be 
fore  they  were  born,  and  in  that  great  weak 
ness  and  ignorance,  taught  them  to  take  it  for 
their  sustenance,  and  call  for  it  in  their  cryii 
voice,  when  they  lack  it.  So  that  our  Saviour 
Christ  out  of  that  text  reasoneth  from  the 
less  to  the  more,  if  God  ordained  his  praise 
out  of  infants  and  sucklings,  that  cannot  speak 
or  understand,  how  much  more  out  of  these 
that  can  speak  and  have  some  understanding  ? 
'2-2.  Inrespectof  our  ownunworthinesa,  we 
are  utterly  out  of  all  hope  to  obtain  any  thing 
that  we  pray  for,  and  therefore  pray  not  at  all 
inrespectof  our  worthiness,  but  we  pray  in 
faith  of  God's  promises,  which  of  his  free 
grace,  he  hath  made  unto  us,  for  the  worthi- 
ness of  Christ  .lesus.  Neither  must  we  doubt 
of  the  expedience  of  those  things  which  he 
hath  promised,  and  will  perform  in  time  and 
manner,  which  by  his  wisdom  he  seeeth  to  be 
convenient.  But  for  such  particular  things, 
as  he  hath  made  no  express  promise  to  grant 
them,  we  must  pray  with  submission  of  our 
request  unto  his  will,  nothing  doubting,  but 
he  will  grant  whatsoever  is  for  his  glory,  and 
ourbencfit  to  receive.  If  we  were  worthy, 
we  need  not  humbly  intreat  his  mercy,  but 
challenge  all  things  of  his  justice. 

5J3.  Though  Heretics  run  unsent,  yet  we 
have  inward  calling  of  God,  and  outward  call- 
ing of  the  Church,  which  is  sufiicient  to  war- 
rant our  ministry,  both  to  ourselves,  and  to 
all  true  members  of  the  Church  of  Christ 
though  the  malignant  brood  of  Antichrist  will 
not  acknowledge  our  office  and  calling,  to 
their  own  confusion. 

Chapter  22. 
5.  This  is  riiihtlv  noted,  if  you  meant  the 
true  Church  of  Christ,  but  your  intent  is  of 


traitorous  reconciling  to  Antichrist,  and  the 
see  of  Rome. 

11.  He  that  hath  not  good  works,  hath  not 
a  true,  lively,  and  only  justifying  faith.  The 
visible  Church,  hath  both  elect  and  rebrobate 
in  it.  But  the  Catholic  Church  invisible, 
which  is  the  body  of  Christ,  consisteth  only  of 
God's  elect,  the  true  members  of  his  body. 
This  you  know  right  well,  but  that  you  are 
disposed  to  slander  us,  wheresoever  you  can 
take  occasion  to  blind  the  ignorant,  by  ambi 
guity,  generality,  or  double  understanding  of 
any  word. 

21.  Civil  princes  and  magistrates,  ought  not 
to  usurp  ecclesiastical  olhces  of  preaching, 
ministering  the  sacraments,  excommunica- 
tion, or  such  like  :  but  they  ought  to  provide 
by  laws,  that  these  things  be  done  according 
to  the  word  of  God,  and  to  punish  the  offen- 
ders. The  saying  of  Osius,  cited  by  Athana- 
sius,  is  against  Constantius,  that  would  deter- 
mine by  his  imperial  authority,  contrary  to 
the  scriptures  and  the  consent  of  the  general 
council  of  Nice,  that  Christ  is  not  eternal 
God  equal  with  his  Father.  In  such  cases, 
nothing  is  to  be  yielded  to  temporal  princes. 
Likewise,  where  the  emperor  would  have  a 
Church  granted  to  the  Heretics,  Ambrose  was 
not  to  yield,  because  it  is  against  the  word  of 
God,  that  heretics  should  be  allovyed  their 
assemblies :  yet  of  the  place  of  their  assem- 
bly he  saith,  "Willingly  1  will  never  forsake 
the  right,  being  compelled,  I  have  not  learnt 
to  resist."  And  where  he  saith,  a  good  em- 
peror is  not  above  the  Church,  he  meaneth, 
he  hath  no  autherity  to  alter  any  article  of 
faith,  or  rule  of  religion  and  doctrine,  given 
to  the  Church  by  God.  But  he  is  over  the 
Church  to  protect  it,  to  maintain  the  truth  of 
faith  and  religion  by  his  authority,  and  to  pu- 
nish all  ofienders,  whether  they  be  of  the  estate 
ecclesiastical  or  civil.  And  therein  he  serv- 
eth  God,  as  Augustin  saith  of  Kings,  when 
he  doth  those  things,  which  none  can  do  but 
Kings.  Ep.  50.  "  He  serveth  as  a  king,"  saith 
he,  "  in  making  laws,  commanding  just  things, 
forbidding  the  contrary,  as  Ezechias  served 
God,  destroying  the  groves  and  temples  of 
idols.  What  man  well  in  his  wits,  would  say 
to  kings,  take  no  care  who  in  your  kingdom 
maintaineth  or  oppresseth  the  Church  of  your 
Lord  God,  let  it  not  pertain  to  you,  who  with- 
in your  dominion,  will  be  religious  or  sacri- 
legious." So  did  Constantine  the  great  call 
councils,  and  sit  in  them  himself,  Emeb.  de 
vitii  Const,  lib.  1.  and  lib.  3.  Eccl.  hist.  lib.  10.  cap. 
5.  Athanasius  himself  was  coinmanded  by 
him,  in  causes  pertaining  to  his  duty,  and 
clearing  of  himself  from  crimes  objected  in  a 
council  called  by  the  emperor,  Socrates,  lib.  1. 
cap.  27.  28.  31. 

30.  Our  Saviour  Christ  speaketh  not  of  the 
state  of  the  souls  departed  at  this  time,  but 
after  the  resurrection,  and  therefore  your  ar- 
gument is  a  most  absurd  conclusion,  even 
like  your  doctrine.  Christ  doth  not  in  ell 
points,  compare  the  Saints  after  the  resurrec- 
tion of  Angels,  for  then  they  should  be  invisi- 
ble, and  without  bodies,  as  the  Angels  are : 


MATTHEW.  71 

but  m  that  they  have  no  need,  or  use  of  mar- 1  Peter  hiinsulf,  unto  Anastasius,  who  now  oc- 
riage.  Beside,  it  is  false  tiiat  you  say,  the  cupiethtlie  same  chair,  although  any  betrayer 
Angels  may  be   present   in   every  moment  i  had  cn^pi  in,  in  those  times,  it  should  not  have 


where  they  list,  for  they  cannot  be  in  more 
places  at  once,  than  one:  neither  are  liicy 
where  they  list,  but  where  God  appointeth 
them.     Didymus  de  spiritu  sunclo,  lib.  1. 

30.  True  virginity,  such  as  Paul  cornmend- 
eth,  resembleth  the  Angels,  and  thereof  spake 
the  ancient  fathers  not  of  the  filthy  life  of  your 
popish  cloisterers,  and  unchaste  priests,  who 
in  not  marrying  when  they  cannot  live  chaste- 
ly, resemble  the  devils,  who  are  also  unmar- 
ried. 

32.  The  Saints  departed  out  of  this  life, 
still  live  unto  God,  yet  are  they  in  the  scrip- 
ture oftentimes  called  dead  men,  and  even  in 
this  place  of  the  resurrection  of  the  dead. 
Therefore  it  is  no  dishonour,  to  call  them  as 
the  scripture  calleth  them.  But  it  is  a  great 
dishonour  to  them,  to  honour  them  as  idols., 
and  to  rob  God  of  his  honour,  to  bestow  it 
upon  them,  as  Papists  do,  who  in  a  manner  in 
all  things,  inatch  them  with  Christ  our  only 
Saviour,  which  is  only  worthy  of  all  honour 
and  glory.  Apoc.  7.  10. 

40.  We  say  not,  that  all  tiie  Law  and  the  pro- 
phets depend  upon  faith  only  :  but  contrari- 
wise we  say  with  Paul,  "The  Law  is  not  of 
faith,  but  the  man  that  hath  done  those  things 
shall  live  by  them,  Gatat.  3.  12.  Yet  this  we 
say  with  Augustin,  "  The  Law  commandcth, 
and  faith  obtaineth,"  de  nat.  grat.  cap.  16. 
Augustin  saith  upon  this  text,  "It  may  be 
rightly  said,  that  the  commandments  of  God 
pertain  to  only  faith,  if  that  faith  be  not  under- 
stood to  be  a  dead  faith,  but  a  living  faith, 
which  worketh  by  love."  De  fide  et  operi- 
huscap.  22.  But  if  any  man  fulfil  the  Law,  he 
shall  be  justified  by  works  without  faith, 
which  seeing  no  man  is  able  to  fulfil,  the  just 
shall  live  by  faith.  Galat.  3.  11. 

Chapter  23. 
2.  Augustin  saith  not,  that  God  preserveth 
the  truth  of  the  Christian  religion  in  the  Apos- 
tolic See  of  Rome,  but  showeth  that  so  long 
as  the  truth  of  Christian  religion  is  maintain- 
ed, we  must  not  depart  from  the  unity  of  the 
Church  for  the  evil  life  of  the  teachers  or 
Bishops.  He  answereth  an  epistle  of  a  Do- 
natist  unto  Generosus,  wherein  was  declared 
the  order  of  Bishops,  in  a  certain  city,  from 
Donatus  the  author  of  that  schism.  Where- 
upon Augustin  saith,  "  If  the  order  of  Bishops 
succeeding  one  another  be  to  be  considered, 
how  much  more  certainly  and  indeed  whol 
somely  do  we  number  from  Peter,  to  whom 
bearing  the  figure  of  the  whole  Church,  our 
Lord  saitli,  upon  this  Rock  1  will  build  my 
Church,  and  the  gates  of  hell  shall  not  over- 
come it :  for  to  Peter  succeeded  Linus,"  &c- 
He  nameth  the  Bishops  to  Anastasius,  among 
which  he  saith,  there  was  never  a  Bishop  that 
was  a  Donatist,  "but  out  of  Africa,  they  sent 
one  ordained,  who  governing  over  a  few 
Africans  in  the  city  of  Rome,  enlarged  the 
term  of  Montenses,  or  Cuzupitae.  But  into 
that  order  of  Bishops,  which  is  brought  from 


prejudiced  the  Church,  and  innocent  Chris- 
&,m^,  lor  whom  our  Lord  providing,  saith  of 
evil  in-elatcs  or  governors  :  Do  ye  those 
things  which  they  say,  but  do  not  those  thiaigs 
which  they  do."  These  be  his  words,  by 
which  his  meaning  is  plain,  that  the  wicked 
life  of  teachers  "infccteth  not  the  whole 
Church,  nor  any  innocent  Christian,  but  that 
so  long  as  they  sit  in  Peter's,  or  Moses'  or 
Christ's  chair,  that  is,  teach  that  which  Mo- 
ses, Christ,  and  Peter  taught,  they  are  to  be 
heard,  and  the  unity  of  the  Church  not  to  be 
forsaken  for  their  evil  life.  He  saith  not, 
that  whosoever  shall  be  Bishop  of  Rome, 
cannot  err  in  doctrine  ;  or,  we  may  safely  be- 
lieve whatsoever  the  Bishop  of  Rome  saith, 
because  he  sitteth  in  Peter's  chair.  For 
Christ  biddeth  not  the  Jews  to  do  whatsoever 
the  Scribes  and  Pharisees  said,  for  they  said 
Gorban,  which  was  contrary  to  God's  com- 
mandment. Matt.  15,  and  many  other  things 
contrary  to  God's  Law,  Malt.  5,  but  only  so 
long  as  they  sat  in  Moses'  chair,  and  taught 
the  same  doctrine  which  Moses  delivered 
in  the  Law :  for  they  sat  not  in  Moses'  chair, 
but  in  their  own  chair,  when  they  taught  their 
own  traditions,  and  false  doctrines. 

3.  Augustin  speaketh  against  a  railing  Do- 
natist, who  called  the  Apostohc  chair,  with 
which  the  Catholics  in  Africa  had  communion, 
the  chair  of  pestilence  ;  being  able  to  charge 
the  Bishops  that  succeeded  therein,  neither 
with  false  doctrine,  nor  with  evil  life,  which 
if  he  could  have  done,  the  fault  had  been  in  the 
men,  not  in  the  chair.  Neither  doth  he  speak 
only  of  the  See  of  Rome,  but  also  nameth  ex- 
pressly the  See  of  Jerusalem,  and  consequent- 
ly understandeth  all  the  Churches  planted 
by  the  Apostles,  which  retained  the  purity  of 
doctrine  delivered  by  the  Apostles.  There- 
fore he  writeth  thus  :  "But  if  all  throughout 
the  whole  world,  were  such  as  thou  dost 
most  falsely  accuse  them,  what  hath  the  chair 
of  the  Church  of  Rome  done  unto  thee,  in 
which  Peter  sat,  and  at  this  day  sifteth  Anas- 
tasius, or  the  chair  of  the  Church  of  Jerusa- 
lem, in  which  James  sat,  and  at  this  day  John 
sitteth,  to  whom  we  in  the  Catholic  unity  are 
knit,  and  from  whom  with  wicked  rage,  you 
have  separated  yourselves:  why  callestthou 
the  Apostolic  chair,  the  chair  of  pestilence  ?" 
&c.  In  the  second  place  which  you  cite, 
where  Augustin  saith,  that  our  Saviour 
Christ,  by  the  chair  of  Moses,  figured  his  own 
chair,  it  is  evident,  that  by  the  chair,  he  mean- 
eth  not  the  place  where  he  sat  when  he  taught 
but  the  doctrine  which  he  taught.  Therefore 
not  the  dignity  of  the  See  of'^Rome,  but  the 
dignity  of  the  doctrine  of  Christ,  whereso- 
ever it  be  taught,  and  the  continuance,  con- 
sent, and  unity  in  the  same,  is  commended  by 
Augustin :  not  appropriated  to  the  see  or 
bishop  of  Rome,  any  longer  than  the  bishop 
of  Rome  teacheth  the  doctrine  of  Christ 
which  is  the  chair  of  Christ  and  of  Peter.  It 
is  not  the  wicked  life  of  the  Pope  only,  nor 


73 


MATTHEW. 


principally,  ihiit  declareih  him  to  be  Anti- 
christ, but  the  doctrine  of  devils,  which  he 
holdcth,  and  the  exultation  of  himself  in 
devilish  i)ride  above  Christ,  and  all  that  is 
worshipped  :  while  he  arrogateth  more  to 
hiniselt,  than  he  alloweth  to  Christ,  as  in  his 
wicked  doctrine  of  pardons,  dispensations, 
and  such  like.  For  under  his  Bull  he  par- 
doneth  that  for  which  the  passion  of  Christ 
did  not  make  satistaction,  as  you  hold,  and 
dispenseth  against  the  law  of  God,  command- 
eth  idolatry,  and  communion  under  one  kind, 
directly  against  the  commandments  of  God 
and  Christ,  &c. 

8.  In  the  Popish  Church,  the  Pope  is  your 
master,  of  whom  you  learn,  that  you  learn  not 
of  Christ:  and  though  you  did  all  agree  in 
your  heresy,  you  were  never  the  nearer,  but 
the  further  from  the  fruth.  Nevertheless, 
there  hath  been  and  still  are  great  dissensions 


good  works,  what  proselytes  do  you  make  by 
your  Circumcellion  Jesuits,  and  Seminary 
Priests,  compassing  sea  and  land  for  them? 
Somervil,  Parry,  Throckmorton,  Savage,  Bab- 
ington,  and  the  rest  ol  those  murdering  spirits, 
right  children  officii,  and  of  Satan  that  was  a 
murderer  from  the  beginning. 

19.  Giits  bestowed  upon  the  Church,  to  the 
maintenance  of  true  religion,  be  sanctified  by 
dedication  unto  God:  but  gifts  otiered  in  su- 
perstiiion  and  idolatry,  are  accursed  as  the 
idols  are.  Popish  altars  that  are  set  up  to 
overthrow  the  altar  of  the  cross,  are  not  holy 
but  cursed.  And  so  is  all  that  pertaineth  to 
them.  Neither  have  they  protection  of  the 
Lord's  altar  that  was  in  the  temple,  which 
was  a  figure  of  Christ's  only  singular  true 
sacrifice  once  offered,  and  that  never  can  be 
sacrificed  again,  as  Augustin  saith.  "  Neither 
did  the  altar  ot  the  temple  sanctify  by  touch- 


among  you:  as  ol'  the  authority  ot  the  Pope,  I  ing,  tor  then  the  murderer  which  took  hold 
and  ol  die  general  Council,  questions  not  yet  I  of  the  horns  of  the  altar,  should  be  sanctified, 
defined  among  you.     But  neither  Luther,  nor  |  whom   God  commanded   to  be  drawn  Irom 


Calvin,  desired  to  be  credited  any  further 
than  the  word  and  doctrine  of  Christ  did 
warrant  them :  neither  is  their  authority 
otherwise  esteemed  of  us,  but  so  far  forth 


thence  and  executed."  Exod.  21.  14.  1  Reg. 
2.  28.  Neither  if  any  man  had  offered  any 
other  gift  than  that  which  God  commanded, 
had  the  gift  been  made  holy  by  touching  the 


it  is  agreeable  to  the  Ilcly  Scriptures.  And  I  altar,  for  it  was  the  ordinance  of  God,  by 
whereas  you  have  one  vicar,  he  is  the  vicar  i  which  the  altar  sanctified  the  gift,  and  not 
of  Satan,  whose  dotrcine  he  maintaineth,  any  quality  in  the  ahar.  The  saying  of  The- 
in  prohibition  of  marriage  and  meats,  in  com- '  opiiylact,  being  a  late  writer  in  comparison 


manding  of  idolatry,  and  countermanding  of 
Christ.  But  Christnever  appointed  any  vicar 
general,  but  such  as  he  himself  is,  even  his 
Holy  Spirit  the  comforter,  by  whom  he  is  still 
present  with  his  Church,  unto  the  end  of  the 
world. 

10.  It  is  a  slander  of  VViclifT,  and  of  the 
godly  in  his  time,  though  some  persons,  ima- 
gine such  degrees  and  titles,  to  be  here  for- 
bidden. But  such  doctors,  masters,  and  fathers 
are  forbidden,  as  be  authors,  teachers,  beget- 
ters ot  new  doctrines,  and  religious  persons, 
as  Francis,  Dominic,  Layola,  and  such  like. 

13.  The  Priesthood  of  the  law  was  of 
God's  institution,  and  therefore  our  Saviour 
Christ,  as  Cyprian  saith,  kept  the  honour  that 
was  due  unto  the  Priests,  but  not  as  vou  say, 
in  that  he  never  reprehended  the  Priests,  by 
that  name.  For  so  Cyprian  saith  not :  And 
you  forget  at  least  the  Priest  that  passed  by 
the  wounded  man.  Luke  10,  13.  And  was  it  no 
reprehension  of  the  Priests  think  you  ?  when 
he  said,  that  he  should  "suffer  many  things 
of  the  high  Priests  and  be  slain  of  theni," 
Mfitt.  16.  21.  Yet  he  findeth  no  fault  with 
their  name  which  the  Scripture  gave  them, 
no  more  do  we  with  the  name  of  Priest,  as  it 
Cometh  of  Presbyter,  and  signifieth  an  El- 
der :  but  as  it  is  commonly  used  for  a  sacrifi- 
cing priest,  such  as  the  ministers  of  the  New 
Testament  are  not.  But  rather  the  ignorance 
and  wicked  life  of  your  Po|ii.«h  Clergy,  hath 
made  the  name  contemptible  to  most,  and 
odious  to  some,  that  know  the  true  etymo- 
logy thereof. 

15.  God's  great  curse  light  on  them,  that 
teach  a  faith  void  of  good  works,  to  be  enough 
for  a  Christian  man.    But  you  that  teach  all 


of  antiquity,  is  not  so  ^reatly  to  be  regarded  : 
whose  words  although  they  seem  to  be  plain 
for  transubstantiation,  seeing  he  saith.  Panes, 
the  loaves  of  bread  by  divine  grace,  are 
turned  into  the  Lord's  body  :  Yet  considering 
he  was  a  Bishop  of  the  Greek  Church  which 
never  accepted  the  Popish  heresy  of  trans- 
substantiation,  his  meaning  is  not  of  any 
change  in  substance,  but  iu  use,  of  such  bread 
as  was  ofi'ered  by  the  people  for  the  com- 
munion, and  to  the  relief  of  the  poor.  You 
are  sick  of  the  disease  of  the  Pharisees, 
which  was  covetousness,  as  Chrysostom  and 
Theophylact  note  by  magnifying  the  gifts  of 
the  altar. 

21.  By  this  we  see,  that  in  swearing  by 
creatures,  we  cannot  avoid  swearing  by  God, 
yet  this  doth  notjustify  swearing  by  creatures. 
For  as  the  author  of  the  imperfect  work  that 
goeth  under  Crysostom's  name,  saith :  "  he 
maketh  himself  an  idolater,  whosoever  swcar- 
cth  by  any  thing  else  beside  God,  and  sinneth 


!th  by  i 
louble. 


first,  because  he  sweareth,  and  then 
because  he  maketh  him  God,  by  whom  he 
sweareth."  In  Matt.  Horn.  12.  Swearing  by 
creatures  also  is  condemned  by  Bede,  in 
Malt.  [r. 

2'J.  To  garnish  the  Sepulchres  of  the  Pro- 
phets moderately  without  superstition,  is  not 
evil  ofi'self,  but  this  hath  commonly  been  the 
manner  of  hypocrites  by  the  subtlety  of  Satan, 
to  persecute  the  Prophets  while  they  live, 
and  to  make  idols  of  their  bodies  when  they 
are  dead. 

ClUPTER  24. 
T).  Luther  and  Calvin  neithernamed  them- 
selves Christ,  nor    challenged    miy  part  of 


MATTHEW. 


73 


Christ's  officci,  or  honour  to  them,  but  the  Pope 
doth  both:  advancmg  himself  above  Christ,  in 
his  blasphemous  pardons  and  dispensation;!, 
iuid  in  coiUroUijig  of  Christ's  institution. 

14.  The  Spaniards  have  procurLd  these  good 
preachers  of  the  gospel,  to  pick  a  quarrel  to 
spoil,  and  by  murdering  of  infinite  thousands, 
to  dispeople  those  countries.  Witness  their 
owi  countryinan  and  fellow  in  religion,  Bar- 
tholomwus  Cassaus,  in  his  Spanish  Colony. 
Benzo  the  Italian  in  hist.  Novi  oriis.  The  like 
zeal  of  religion  caused  them  to  attempt  inva- 
sion of  this  land.  But  God  hath  rewarded 
them  according  to  their  wickedness. 

1.^.  This  Hippolytus  was  not  that  ancient 
Martyr,  of  whom  Hierom  writeth,  butalatier 
fantastical  fellow,  full  of  fables  concerning 
Antichrist.  That  he  should  be  no  man,  but  a 
devil  in  the  shape  of  man,  that  John  the  Eva:i- 
gelist  shall  come  with  Eimi-h  ;liii1  l".li;iH.  li<  - 
lore  the  coming  of  Antic  lin.-i,  ih:ii  Aiiiulu;-! 
shall  bring  devils  with  hiui  lu  il.  -Iiaii.  oi' 
Angels,  and  command  Uuiu  to  carry  hnu  up 
Vo  heaven,  with  such  like  stutf.  Yet  he  doth 
not  e.xpoiuid  this  abomination,  of  the  abolishing 
of  the  Mass,  or  the  sacrifice  thereof,  nor  speak- 
eth  of  either  of  them:  but  flourishint;  in  words, 
foreshoweth  the  abolishing  of  all  Christi;in  re- 
ligion, which  shall  never  be,  for  Christ  will 
contijiue  with  his  Church  to  the  end  of  the 
world. 

22.  Chrysostom  horn.  77.  interpreteth  this 
place  of  the  calamitv  of  the  .Tows,  which  should 
Iiavel)een  all  ilrsuovnl,  tlinniMh  the  j^^reat  ha- 
tred and  iiiilii;iiati'mol  ihr  l!;ii!iaiis,and  the  text 
is  plain,  agririug  witli  his  rxposilion.  Yet  is 
the  time  ot  Antichrist  but  short,  in  comparison 
of  the  eternal  kingdom  of  Christ,  as  the  whole 
time,  between  the  ascension  of  Christ  and  his 
second  coming,  in  llir  ^alll  ■  nspc  ct,  is  called 
short.  But  that  th.-  rri-n  .l'  .\iitirhi-iM  shall 
be  but  three  vcars  ;ji'1  a  hall,  is  luiili.-r  sanl  ct' 
D.miel  nor  John;  l-'or  i.i  liit;  same  tiima  iliai 
.lohn  calleth  forty-two  months,  in  the  same 
Chapter  he  calleth  three  days  and  a  halt,  and 
afterward  twelve  hundred  and  sixty  days,  ami 
a  time,  times,  and  a  half  time,  that  is  half  a 
prophetical  week,  for  the  comfort  of  the  godly. 
Vet  may  not  these  days  and  years,  be  counted 
;tfter  our  usual  measure  of  time  :  for  that  were 
absurd  and  impossible. 

23.  Then  believe  not  the  Papists,  for  they 
draw  the  Church  from  tke  fellowship  of  all 
nations,  to  one  city  of  Rome,  or  to  a  piece 
of  Europe  as  th§  Donatists  did  to  a  part  of 
Africa. 

26.  The  Church  of  God  had  no  glorious 
show  in  the  sight  of  the  world,  for  three  hun- 
dred years  after  Christ,  when  they  came  to- 
gether in  secret  places,  to  serve  God.  There- 
tore  the  glorious  pomp  of  Popery  in  Italy, 
Spain  or  France,  is  not  the  bright  and  clear 
authority  of  the  Church,  whereof  Augustin 
speakelh.  The  Church  wanted  not  for  three 
luindred  years  together  after  Christ,  but  in  the 
midst  of  the  hottest  persecution,  retained  the 
same  bright  and  clear  authority  among  all 
true  Christians. 

23.  You  have  said,  that  the  persecution  of 
10 


Antichrist,  should  endure  but  three  years  and 
a  half,  but  you  are  never  able  to  prove  it  of 
usLial  years,  therefore  it  is  no  blasphemy  to  say, 
the  Pope  is  Antichrist,  thouah  his  tyranny 
hath  continued  tiimost  a  thou-  .iid  years.  But 
rather  it  is  blasphemy,  to  say  the  Bope  is  God's 
Vicar  :  for  that  importeth  God  and  Christ  to  be 
absent  from  his  Church.  Otherwise  the  Holy 
Ghost  supnlieth  the  want  of  his  bodily  pre- 
sence, tmtil  he  come  again  to  judgment. 

30.  Hierom  and  Beile  say,  either  the  sign  of 
the  cross,  or  a  banner  of  triumphant  victory. 
The  author  of  the  mnicrfiHt  work  in  Mat- 
thew by  conference  ol  the  other  Evangelist 
saith,  "That  the  signofChiisi,  isthe  very  Dody_ 
of  Christ,  which  is  to  i)e  known,  by  the  sign  of 
his  body,  of  thein  that  crucified  him."  But  if 
it  be  the  sign  of  the  Cross,  it  shall  be  no  confu- 
sion to  them  that  have  abhorred  the  supersti- 
i:.i;i  ami  iiluiaiiy.  (aiii.niir  d  with  the  siwi  of 
ill-'  ( 'r.  -.•  :  !ii,i  railai-aMJi,  a  i  which  overthrow 
la;  i!i:  '  I  '.M.-s  i>[  CiiriM,  ihat  is,  the  virtue  of 
Ciuist'ssaLriiice  uliired  upon  the  Cross, which 
is  the  only  glory  of  all  true  Christians  :  which 
thing  the  Papists  do,  by  setting  up  many  al 
tars  and  a  new  sacrifice. 

Chapter  25. 

1.  They  that  have  a  dead  faith,  void  of  good 
works,  whether  the  lamp  signify  faith  or  chari- 
ty, shall  not  be  admitted  into  the  kingdom  ol 
heaven. 

8.  Christians  are  in  the  favour  of  God, 
through  the  merits  of  Cliiist  .dsiis.  Their 
justice  consisteth  notol' tin  ir  .iw  n  merit,  butof 
the  mercy  of  God.  Hi(n;ii.  ronf.  Pdas;.  lib.  1. 
When  the  reward  shall  come,  "  he  will  crovm 
his  gifts,  not  thy  merits."  Au^;.  Psal.  70.  cone.  2. 

20.  The  will,  the  work  and  the  fruit  thereof, 
ui\([  f  lith  from  whence  it  floweth,  are  all  the 
;nlts  (if  God,  and  no  merit  of  riian.  Our  Lord 
ajia  Saviour,  according  to  his  mercy,  saith 
lialviiiiis.  giveth  us  all  rliiiifs  that  may  bring 

a-;  t;,  -alva.fioa,  IjIk  2.  Ih  .  S,,.  s,:n<:'.  infine. 

?<>..  Till-  iMii-doiii  IS  pr,  iiaiail  tor  the  elect 
ofi;.!'!,  \vli<iif  ;!iev  live  until,  by  hearing  ofthe 
word  of  C. 1.1,  lie  \-  ijiay  have  faith,  they  are  al- 
ways fniittai  or„aMii|  works,  though  not  of  these 
here  nained.  i'or  La/arus  the  beggar  was 
not  able  \o  feed,  clothe,  or  harbour  Christ,  yet 
was  he  full  of  faith,  patience,  humility,  prayers, 
&c. 

34,  41.  Augustin,  as  he  confesseth  in  his 
retractations,  having  to  do  against  the  Mani- 
chees,  which  held  that  men  were  of  evil  will, 
by  creation  of  the  evil  god,  defendeththe  free- 
dom of  will  from  coaction  by  nature,  and  not 
from  the  thraldom  of  sin  through  the  first  man's 
fall.  P'or  even  in  the  same  chapter,  he  wri- 
teth upon  the  sayingof  Paul,  I  see  another  law 
in  my  members,  resisting  the  law  of  my  mind, 
and  bringing  me  captive  under  the  law  of  sin, 
which  is  in  my  members  :  "  It  is  manifest  that 
this  came  of  the  propagation  of  the  first  sin  of 
Adam,  and  of  evil  custom."^  That  they  have  all 
goodness  only  of  God,  in  the  same  place  he 
showeth  where  he  saith,  of  those  that  by  free 
will  havereceivedthefaiih  of  Christ.  "They 
have  confessed  their  sinf,  repented,  displeaseci 


.^71 


MATTHEW. 


themselves,  such  as  they  have  been,  and  have 
pleased  him,  being  such  as  they  were  made  by 
him." 

35.  You  falsify  Augustin,  he  hath  no  such 
saying  upon  that' Psalm,  but  contrariwise  he 
saith,  "  This  is  the  sacrifice  of  praise,  to  give 
thanks  to  him  of  whom  thou  hast  what  good 
soever  thou  hast ;  and  by  \yho3e  mercy,  what- 
soever evil  thou  hast  of  thine  own,  is  forgiven 
thee."  Against  merit  of  works  he  is  plentiful 
upon  that  Psalm.  "  The  widow  bought  as 
much  f  )r  two  mites,  as  Peter  leaving  his  nets, 
as  Zacchcus  giving  half  his  patrimony.  The 
kingdom  of  heaven  is  so  much  worth,  as  thou 
hast:"  meaning,  that  God  regardeth  not  the 
value  of  the  work,  as  an  equal  price,  for  the 
kingdom  which  he  giveth,  of  his  mere  and 
free  grace,  to  his  elect. 

43.  A  lively  faith  that  doth  justify,  is  always 
fruitful  of  good  works,  as  Augustin  saith,  "  A 
good  life  is  inseparable  from  the  faith  which 
worketh  by  love."     Defuie.  et  oper.  cap.  24. 

Chapter  26. 

8.  That  which  the  woman  ;!id  by  special 
instinct  of  the  Spirit  of  God,  w.;s  by  God's  ap- 
pointment necessary  to  testify  his  burial  to  be 
at  hand.  As  for  the  cost  bestowed  upon  the 
Popish  Sacrament;  suppose  it  were  the  same 
body  of  Christ,  yet  having  no  manner  of  use 
of  such  things,  nor  he  requiring  any  such  thing 
to  be  bestowed  on  it,  were  lost,  and  might  be 
nmch  better  employed  on  the  poor ;  whom 
from  this  time  forward,  he  commandeth  to  be 
fed,  clothed,  harboured  in  his  stead  For  he 
shall  not  say,  whatsoever  ye  bestowed  upon 
the  Sacrament,  Altars,  Churches,  &c.  But, 
whatsoever  ye  did  to  any  of  these  little  ones, 
ye  did  it  to  me.  On  Churches  whatsoever  is 
more  than  for  convenience  and  comeliness, 
were  better  bestowed  on  the  poor  that  need  it. 

10.  The  work  which  the  woman  did  by  spe- 
cial instinct  of  God's  Spirit,  was  a  good  work, 
but  not  meritorious.  As  for  the  superstitious 
works  of  them  that  beautify  idolatry  with  their 
riches,  is  neither  good,  nor  meritorious.  That 
which  Ambrose  did,  the  Popish  Church  will 
not  do :  for  he  brake  the  vessels  used  in  the 
mysteries,  to  redeem  the  captives,  aiid  saith, 
"The  Church  hath  gold,  not  to  keep  it,  but  to 
give  it  out,  and  to  help  in  necessities.  What 
need  we.  to  keep  that  which  helpeth  nothing  ?" 
Yet  with  Papists,  gay  and  precious  shows 
help  much  to  devotioiii.  Yet  Ambrose  saith 
further  in  the  person  of  Christ.  "  The  sacra- 
ments require  no  gold,  neither  do  they  please 
me  in  gold  which  are  not  bought  with  gold ; 
the  ornament  of  sacraments,  is  the  redemption 
of  captives."  If  the  Papists  break  their  cha- 
lices, it  shall  be  ratlier  to  maintain  war  asrainst 
the  professors  of  the  Gospel,  than  to  redeem 
Christian  captives  out  of  the  hands  of  the 
Turks  and  miscreants.  Where  you  say  the 
poor  were  best  relieved,  when  most  was  be- 
stowed on  Churches,  it  is  untrue.  God's  name 
be  praised,  the  poor  that  be  impotent  indeed, 
have  bt'tter  provision  for  them  in  such  places 
as  the  Gospel  is  received,  than  ever  they  had 
in  Popery ;  as  the  Hospitals  erected   for  the 


orphans,  widows,  aged,  and  diseased,  are  a 
plentiful  testimony. 

11.  This  vain  new-found  gloss,  is  confuted 
by  Augustin's  authority,  upon  the  same  word, 
John  li.  Tract  50.  "  He  spake  of  the  presence 
of  his  body ;  for  according  to  Ms  majesty,  ac- 
cording to  his  unspeakable  and  invisible  grace, 
it  is  fulfilled  which  he  said,  I  am  with  you  al- 
ways unto  the  end  of  the  world.  But  accord- 
ing to  the  flesh  which  the  Word  took  upon  him, 
according  to  that  he  was  born  of  the  virgin, 
according  to  that  he  was  apprehended  of  the 
Jews,  that  he  was  nailed  to  the  tree,  that  he 
was  taken  down  from  the  cross,  that  he  was 
wrapped  in  linen  clothes,  that  he  was  laid 
in  the  sepulchre,  that  he  was  manifested  in 
his  resurrection,  you  shall  not  alwaj's  have 
me  with  you.  VVhy  so?  For  he  was  con- 
versant wuh  his  disciples  forty  days,  accord- 
ing to  the  presence  of  his  body,  and  they 
waiting  on  him  by  seeing,  not  by  following, 
he  ascended  into  heaven,  and  he  is  not  here  : 
for  there  he  sitteth  at  the  right  hand  of  the 
Father.  And  he  is  here,  for  he  departed 
not  in  the  presence  of  his  Majesty.  According 
to  the  presence  of  his  Majesty  we  have  Christ 
always :  according  to  the  presence  of  his  flesh, 
he  said  rightly  to  hi?  Disciples,  But  me  you 
shall  not  have  always,"  Hierom  upon  this  place 
saith ;  "Methinketh  he  speaketh  of  his  corporal 
presence."  Bede  also  upon  this  place  writeth ; 
"  He  saith  he  will  not  always  tarry  with  his 
Apostles  in  presence  of  his  body,  whom  lie 
never  left  in  power  of  his  divinity."  And  upon 
John  12.  he  saith ;  "  Christ  should  remain  with 
them  but  a  short  time  corporally,"  The  an- 
cient fathers  understood  this,  not  of  the  man- 
ner of  his  presence,  visible  or  invisible,  but  of 
the  presence  of  his  body  indeed,  neither  ever 
heard  they  of  that  fantastical  e.xposition. 

13.  The  good  works  of  Saints  may  be  re- 
corded and  set  forth  in  the  Church  to  the  ho- 
nour of  God,  without  their  holydays  and  com- 
memorations. For  Christ  instituted  no  holy- 
day  of  Marv  Magdalen,  nor  any  such  matter, 
as  the  Popish  commemorations  are,  nor  com- 
manded any  image  of  her  fact  to  be  made,  but 
a  memory  bv  preaching  the  gospel. 

20.  That  he  sat  down  with  the  twelve,  it  fol- 
loweth  not,  that  only  the  twelve  were  present 
at  the  Paschal  lamb,  but  that  all  the  twelve 
were  present:  yea  by  the  institution  of  the 
Sacrament  of  the  Paschal  lamb,  where  it  is 
commanded  that  none  of  it  be  reserved,  it  is 
manifest  that  there  were  more  of  his  Disciples 
present,  beside  the  twelve.  For  thirteen  per- 
sons could  noteat  a  lamb  of  a  year  old,  and 
not  bring  satisfied  with  that,  have  other  meat 
to  make  up  their  supper,  as  it  is  plain  by  dip- 
ping th(i  sop  in  the  platter,  that  there  was  other 
meat  than  the  roasted  lamb,  which  had  no 
sauce  or  broth,  but  herbs.  Therefore,  all  this 
fantasy  of  the  new  sacrifice,  and  transmutation 
of  bread  and  wine,  into  his  body  and  blood, 
with  the  order  of  Priesthood  there  given  them, 
this  foundation  of  only  twelve  present,  being 
overthrown  fallith  to  the  ground.  And  where 
you  say,  the  order  of  priesthood  was  given 
them  at  this  Supper,other  of  your  fellows  think 


MATTHEW. 


not,  till  after  his  resurrection,  John  20.  21. 
And  there  you  hold  that  they  were  not  full 
Priests  imtil  then. 

20.  Here  are  many  words  of  the  institution 
of  a  sacrifice,  continuance  of  Christ's  Pri^st- 
hood  in  the  oblation  of  the  same,  a  new  deiith 
of  Christ  in  the  Sacrament,  concomitance,  &c. 
but  no  argument  out  of  the  te.xt,  no  authority 
of  other  places  of  Scripture,  no  testimony  out 
of  the  ancient  Fathers  alleged  for  them  :  yet 
are  we  condemned  of  ignorance,  not  to  under- 
stand nor  to  know  the  Scriptures,  nor  the 
power  of  God.  Yet  we  be  not  so  dull  witted, 
out  we  understand  what  you  mean  by  your  sa- 
crifice, transubstantiation,  concomitance,  and 
other  such  profane  novelties  and  vanities  of 
voices,  whicn  the  Scripture  knoweth  not,  nor 
you  are  able  to  show  one  iota  of  the  Scripture 
for  them.  But  let  us  consider  the  parts  of  this 
note.  You  say  here  is  instituted  both  a  sa- 
crifice and  a  Sacrament,  though  the  Scriptures 
give  neither  of  those  names  to  this  action.  As 
though  our  contention  were  for  the  name, 
rather  than  for  the  thing  itself.  The  one  you 
say  we  accept  in  a  sort,  the  other  we  utterly 
deny,  witlioutall  reason  or  religion.  The  name 
of  fc?acrament,  because  it  sigmfieth  that  which 
this  action  is  made  by  Christ,  as  we  find  in  the  I 
Scripture,  namely  a  holy  sign,  we  accept  with  | 
good  reason  and  religion,  and  in  such  sort  as 
me  ancient  fathers  of  the  Latin  Church,  from 
whose  tongue,  this  name  of  Sacrament  is  bor- 
rowed dicf  acknowledge  this  action  to  be  a 
Sacrament.  In  such  sort  as  the  ancient  fathers 
did  call  this  action  a  sacrifice  hy  a  Metonyrny, 
unproperly,  because  it  is  a  memory  of  the  only 
sacrifice  of  Christ's  death  and  by  Si/necdoche, 
because  the  sacrifice  of  praise  and  tliank.«giv- 
ing  is  offered  to  God  for  the  redemption  ofllie 
world  in  the  celebration  of  this  action.  In  this 
sort,  we  do  not  utterly  deny  the  term  of  sa- 
crifice. But  in  such  sort  as  the  Papists  take 
it  to  be  a  sacrifice  propitiatory,  wherein  the 
natural  body  and  blood  of  Christ,  are  offered  to 
God  the  Father  by  the  priest  in  his  mass,  for  the 
sins  of  the  quick  and  the  dead,  howsoever  the 
matter  in  compass  of  strange  words  and  phra- 
ses be  shrouded,  to  hide  the  horrible  blasphe- 
my therein  contained,  wc  utterly  deny  the 
name  of  sacrifice,  because  itd  suili  thing  was 
instituted  by  Christ,  but  it  is  manifestly  contra- 
ry to  the  Scriptures.  And  this  I  think  is  good 
reason  and  religion,  to  deny  that  which  i.s  not, 
and  is  feigned  to  be,  to  the  derogation  of  the 
glory  of  oirr  redemption,  by  the  only  sacrifice 
of  Christ.  Thus  much  for  the  name  :  now  for 
the  thing.  You  say  it  was  instituted  (or  the 
continuance  of  the  external  office  of  Christ's 
external  Priesthood  according  to  the  order  of 
Melchisedec.  This  is  a  false  surmised  end  : 
for  the  continuance  of  Christ's  Priesthood,  is 
only  in  his  own  person,  and  passeth  not  from 
him,  as  the  Apostle  saith  atrapaSaToi'  cx^t,  &c. 
He  hath  a  Priesthood  that  passeth  not  by  suc- 
cession, wherefore,  he  is  able  for  ever  to  save 
those  that  come  unto  God  by  him,  always  liv- 
ing, that  he  may  make  intercession  for  them, 
Heb.  1.  24,  25.  This  is  a  continuance  of  his 
Priesthood,  according  to  the  order  of  Mel- 


chisedec. As  for  that  profane  novelty,  of  the 
external  ofiiceoiC'hrist's  Priesthood,  because 
the  Scripture  teache;h  it  not,  it  is  to  be  hissea 
out  of  the  Church  of  Christ.  The  Apostle 
in  the  chapter  befere  named,  referrmg  to 
Christ,  whatsoever  of  Melchisedec  pertamed 
toChristj  makcili  mention  of  no  such  external 
ofBcc.  Beside  that,  this  feigned  contiiiuance, 
of  the  external  ofiice  of  Priesthood,  is  con- 
trary to  the  Scripture.  Which  teacheth,  that 
the  Priesthood,  atti  r  the  order  of  Melchisedec, 
is  proper  only  to  Christ,  who  is  the  eternal  Son 
of  God,  without  latlier  in  respect  of  his  man- 
hood, without  mother  in  respect  of  his  God- 
head, having  neither  begiruiing  of  his  days, 
nor  end  of  lite,  which  can  agree,  to  none  but  to 
our  Saviour  Christ,  Hvh.  1.  3.  Therefore  your 
Popish  priesthood, challenging  the  continuance 
of  Christ's  external  office  of  Priesthood  after 
the  order  of  Melchisedec,  is  a  horrible  blas- 

ghemv  against  the  eternal  Priesthood  of  the 
on  of  God.  Further  you  say,  "  It  is  a  sacri- 
fice, in  that  it  is  ordained  to  continue  the  me- 
mory of  Christ's  death  and  oblation  upon  the 
Cross."  So  indeed  the  Fathers  do  figuratively 
and  unproperly  call  it.  And  this  were  tole- 
rable, if  you  would  proceed  no  further.  But  you 
add,  "  that  it  is  a  sacrifice,  to  continue  the  ap- 
plication of  the  general  virtue  of  Christ's  death 
to  our  particular  necessities  by  consecrating," 
&,c.  Whereby  you  mean  transubstantiation 
of  the  elements,  uito  the  natural  body  and 
blood  of  Christ.  But  the  Scripture  teacheth  us, 
that  the  Holy  Ghost,  through  faith,  applieth 
the  benefits  of  Christ's  death  unto  us  for  onr 
redemption  and  salvation,  and  not  the  Priest 
by  his  Mass,  Rom.  8.  2.  Gal.  3.  13.  4.  Where 
you  say,  moreover,  that  the  "  wine  is  consecra- 
ted uito  his  blood  apart,  as  shed  out  of  his_ 
body,"&c.  vou  overthrow  your  own  position  of 
the  unbloody  sacrifice,  which  vou  say,  you 
offer  without  shedding  of  blood.  Again  you 
say,  "  in  this  mystical  and  unspeakable  manner, 
he  would  have  the  Church  to  oflcr  and  sacri- 
fice him  daily."  But  Christ  never  gave  out 
any  word,  whereby  you  might  gniher  that  he 
would  such  a  thing.  Beside,  the  Scripture  is 
plain,  he  would  not  any  such  sacrifice  of  him- 
self, to  be  offered  by  others,  which  did  not 
oftentimes  offer  himself,  for  then  he  should 
have  died  often,  but  once  for  all,  and  found  by 
that  one  oblation, eternal  redemption,  and  made 
perfect  for  ever  those  that  are  sanctified,  Heb.  9. 
12.  and  25  and  cap.  10.  14.  Therefore  he  need- 
efh  not  to  be  offered  by  any  oth.er,  And  where 
vou  say,  that  in  mysterv  ami  Sacrament  he 
dieth,  It  is  contrary  t"  ilie  Srrr|i:iire,  which 
snith,  he  dieth  no  more.  Runi.  0.  '.).  lor  seeing, 
for  Christ's  presence  m  iii>'stery  and  Sacra- 
ment, }-ou  admit  no  fi^'ure,  I  cannot  but  un- 
derstand a  horrible  mystery  of  Christ's  daily 
dying  in  your  Sacrifice  of  the  Mass.  But  if 
you  sfly  the  dying  in  Sacrament  is  figm-ative, 
it  will  follow,  that  the  iiresence  in  sacrament 
is  ;dso  figurative.  And  touching  your  high 
point  of  concomitance,  which  you  say  we  un- 
derstand not,  where  you  said,  the  wine  is  "  con- 
secrated into  his  blood  apart,  as  shed  out  of 
his  body,  &c.  which  was  the  condition  of  hia 


76 


MATTHEW. 


ferson,  as  he  was  in  sacrifice  and  oblation:" 
demand  of  you,  whether  the  blood  that  was 
shed  out  of  the  body  of  Christ  upon  the  Cross, 
was  by  conconiitance,  his  wiiole  body  and 
soul,  niiuihood  and  God  ?  if  it  were  not,  why 
then  in  your  sacrifice  is  that  in  the  cup,  by 
concomitance,  not  only  the  blood,  but  also  the 
body  of  Christ,  his  soul,  manhood,  and  God- 
head ? 

When  you  come  to  the  Sacrament,  as  a  mat- 
ter of  small  moment,  in  comparison  of  the 
Sacrifice,  you  knit  it  up  in  two  lines,  not  ex- 
pressing what  it  is  in  deed,  but  affirming  of 
It,  that  m  deed  it  doth  not.  For  not  the  Sacra- 
ment, "  but  the  thing  or  matter  of  the  Sacra- 
ment," as  Augustin  calleth  it,  which  is  the 
body  and  blood  of  Christ,  feedeth  our  souls. 
This  Sacrament  therefore  is  a  holy  sign,  mid 
seal  of  our  spiritual  nourishment  imto  eternal 
life,  by  the  very  body  and  blood  of  Christ, 
which  is  the  spiritual  matter,  represented  by 
this  sign,  and  who  giveth  grace,  which  is  not  re- 
ceived of  any,  but  unto  eternal  life.  Augustin 
in  John,  Tr.  2G.  Where  you  add  the  condition 
of  receiving  it  worthily,  it  is  contrary  to  your 
own  principle,  that  Sacraments,  of  the  work 
wrouglit,  do  give  grace,  so  the  receiver  doth 
not  withstand.  But  there  is  more  required  of 
him  that  shall  receive  worthily  than  not  to 
withstand. 

25.  Here  is  wrangling  about  words,  to  no  pur- 
pose, where  the  one  Evangelist  saith,  he  bless- 
ed, the  other  saith,  he  gave  thanks.  Yea,  the 
same  Evangelist  saith,  of  the  one  part  of  the 
Sacrament,  he  blessed,  of  the  other  part,  he 
gave  thanks :  therefore  to  bless  and  to  give 
thanks,  in  this  place,  is  all  one :  and  seeuig 
thanksgiving  is  not  referred  to  the  bread,  no 
more  is  blcbsing.  For  if  the  Evangelists  had 
meant  to  refer  it  to  the  bread,  they  would  have 
added  an  accusative  case,  as  Luke  9.  Whr^t 
then?  do  we  mean  none  other  blessing  or 
giving  of  thanks,  than  we  do  in  sayirig  grace 
at  our  ordinary  refections?  Yes  verily.  We 
mean  solemn  blessing,  which  is  praise  and 
thanksgiving,  by  which  the  creatures  are  pre- 
pared \o  this  holy  action,  as  Oecumenius  wri- 
teth:  agreeable  with  the  saying  of  the  Apostle 
Paul,  and  of  the  ancient  Fathers  Justin,  Ire- 
neus,  Cyprian,  not  meaning  the  whole  con- 
secrating to  consist  in  this  blessing  or  tlianks- 

fiving,  but  a  part  only ;  nor  as  you  say,  in  that 
lessing,  witii  the  wordsfollowing»  which  you 
understand  to  be  none  but  these,  "This  is 
my  body:"  but  in  the  whole  action,  according 
to  Christ's  institution:  whereunto  are  required, 
taking,  eating,  drinking,  showing  of  the  Lord's 
death.  Theopk.  Alexan.  Epist.  Fuse.  1.  But 
where  you  join  blessing  with  the  words  which 
you  call  of  consecration,  to  make  it  his  IukK. 
vou  dissent  from  other  elder  Papists,  \\  hi.  Ii 
Iiold,  that  these  words  only,  withoutany  bh  ss- 
ing,  but  with  the  Priest's  intention,  do  make 
the  body  of  Christ. 

26.  Kyou  be  better  advised,  now  to  take  in 
blessing  and  thanksgiving,  I  hope  you  will 
shortly  consent,  to  admit  eating,  drinking,  and 
showing  of  our  Lord's  death,  to  be  parts  of  the 
consecration. 


I  Ambrose,  whom  you  cite,  speaketh  of  tbe 
I  Sacrament  which  is  received.  "  This  Sacra- 
ment which  thou  receivest,  is  made  by  the 
word  of  Christ.  And  bv  these  Sacraments, 
Christ  feedeth  his  Church,  by  which  the  sub- 
stance of  the  soul  is  strengthened." 

Augustin  also,  Ep.  59.  saith,  "  Prayers  are 
made,  when  that  which  is  upon  the  Table,  is 
blessed  and  sanctified,  and  broken  to  be  dis- 
tributed. In  the  sanctificaiion  and  preparation 
of  distribution  of  this  Sacrament,  I  think  the 
Apostle  commanded  prayers  properly  to  be 
made.  Which  thmgs  being  ordered,  and  so 
worthy  a  Sacram.ent  being  participated,thanks- 
giving  concludeth  all."  Therefore  neither 
Ambrose  nor  Augustin  understand  yourm.a- 
gical  kind  of  consecration,  by  crossing  and 
murmuring  of  words  with  one  breath,  within 
v.'hichyou  conclude  your  Popish  consecration. 

26.  Damascen,  although  he  lived  in  a  cor- 
rupt time,  meaneth  not  Transubstantdation, 
which  was  not  invented  in  his  time,  but  the 
spiritual  and  supernatural  change  of  the  ele- 
ments in  the  faithful  receiver,  into  the  divine 
food  of  our  souls  which  is  the  flesh  and  blood 
of  Christ,  as  appeareth  first  by  his  comparison, 
of  the  like  change  of  the  water  in  baptism,  by 
grace  of  the  Holy  Ghost,  into  the  laver  of  re- 
generation. He  saith,  "  To  the  bread  and 
wine  which  we  are  accustomed  to  eat,  he  hath 
joined  his  Godhead,  and  made  them  his  body 
and  blood,  that  by  things  accustomed,  and  that 
are  according  to  nature,  we  niiiy  be  conversant 
in  things  which  are  above  nature  His  body 
is  truly  united  to  the  Godhead,  the  body  which 
is  of  the  Holy  Virgin.  Not  that  the  same  body 
which  was  taken  up  into  Heaven,cometh  dowi, 
but  that  the  same  bread  and  wine  are  changed 
into  the  body  and  blood  of  God.  If  you  require 
the  manner  how  it  is  done,  it  sufficeth  to  hear 
that  it  is  done  by  the  Holy  Ghost,  as  the  Lord, 
of  the  holy  mother  of  God,  by  the  Holy  Ghost 
made  flesh  to  subsist  to  himself,  and  m  him- 
self." These  M^ords  declare  his  meaning  to  be 
of  a  spiritual  and  supernatural  change,  not  of  a 
corporal  change  of  the  bread  artd  wine,  where- 
unto he  saith  Christ  hath  joined  his  Godhead, 
that  by  eating  of  bread  and  drinking  of  wine, 
which -be  things  accustomed  and  natural,  we 
might  be  acquainted  with  things  supernatural. 
But  if  his  words  of  transnnitation,  or  changing, 
do  seem  to  import  a  Pojnsji  Tratisuhslan- 
tiation:  Then  mark  these  wi.nis,  in  wliieh 
he  useththetermju£roi>'r,,7  wliirii,  il  ih,  i,  lie  any 
Greek  word  for'Tran.sulistiiiiiati.ui.  niiaht  sig- 
nify the  change  of  being  or  of  sul'st:iuce.  Y  et 
he"  taketh  it  for  coniniunication.  For  e.\- 
horting  men  with  earnest  affection  to  come  to 
th  '  Connnunion,  he  saith;  "lyctushe  parta- 
ker- (.fljiat  divine  lire  coal,  that  llic  tire  of  (he 
(1(  sire,  whi'his  iiius,  takiiiuliringofthat  coal, 
111  IV  huni  .ip  (inr  sins,  and  lighten  our  hearts, 
and  tlial  li\-  iiaiiiei|i:iiion  of  the  divine  fire,  we 
may  be  lir.  .!  ami  ili  Itied."  No  man  doubteth, 
but  this  whcile  spi  (  (il  is  figurative  :  and  so  is 
the  rest,  ("ypriau's  words  are  these,  "This 
bread  which  our  Lord  did  reach  unto  his  dis- 
ciples, being  changed  not  in  shape,  but  in  na- 
ture, by  almighty  power  of  tiie  word,  is  made 


MATTHEW. 


77 


flesh :  mid  as  in  the  person  of  Christ,  the  hu- 
manity was  seen,  and  the  divinity  w;is  hidden, 
so  the  divine  essence  hath  uns]M;ik,-il)ly  intiised 
itself  in.to  the  visible  Sacramciii,  ilmi  ili  votion 
might  be  nnto  religion  about  ilir  S;urMnient, 
and  a  more  sincere  access  unto  the  truth,\vhose 
body  the  Sacraments  are,  might  be  open  unto 
the  participation  of  the  spirit.'"  This  author, 
by  change  in  nature,  nji  aneth  not  change  of 
substance,  but  of  the  qualities  or  properties  of 
natural  bread,  whose  nature  is  to  feed  the 
body,  whereas  this  bread  is  made  to  nourish 
the  soul.  Therefore  he  saith,  "  That  which 
meat  is  to  the  flesh,  faith  is  to  the  soul :  that 
meat  is  to  the  body,  the  word  is  to  the  spirit. 
Therefore  theeati'iiij  ot  tins  llrsli,  is  a  certain 
earnest  affection  am!  d.  Mir  tu,  outinue  in  him. 
When  we  do  these  ilmij^s.  wi  prepare  not  our 
teeth  to  bite,  but  with  sincere  faith  we  break 
and  divide  this  holy  bread."  The  undoubted 
Cyprian,  for  the  author  of  this  work  is  uncer- 
tain, in  his  Epistle  ad  M<ii:n<im,  lib.  l.Ep.Q.ex- 
pressly  calleth  the  Lord's  lni.ly  bread  moulded 
together  of  many  ynuiis,  aini  his  blood  wine, 
which  is  pressed  out  oi'  cliisk-rs  of  grapes. 
Lib.  2.Ep.  3.  C'a^cfVw, he  saith,  '"The  blood  of 
Christ  is  na  water,  but  wine."  These  words 
are  plain  against  Transubstantiation. 

Neither  dotli  Ambrose,  by  the  change  which 
is  wrought  ui  the  Sacrament  by  the  words  of 
Christ,  mean  the  Popish  pretended  change  : 
for  of  the  bread  and  the  whie,  when  they  are 
consecrated  by  the  word  of  God,  he  saith : 
"  If  there  were  such  force  in  the  word  of  our 
Lord  Jesus,  that  those  things  began  to  be, 
which  were  not,  how  much  more  effectual  in 
working  is  it,  that  they  may  be  still  vvliich  they 
were,  and  also  be  changed  into  another  thing." 
An  example  hereof  lir  L!i\(tli  in  every  Chris- 
tian man:  "Thouiliys'  !i  wast,  liut  thou  wast 
an  old  creature,  but  aliri  th-:i  \v;.st consecra- 
ted, thou  begannest  lu  he  a  new  creature." 
Here  the  change  is  manifest,  not  in  substance, 
but  in  i^uality.  And  even  in  the  chapter  by  you 
cited,  his  words  are  evident  to  declare,  that  he 
speaketh  of  no  Transubstantiation.  For  after 
he  hath  said,  that  our  Lord  .Tcsus,  contrary  to 
the  order  of  nature,  was  bom  of  a  Virgin,  he 
addeth:  "It  was  the  true  flesh  of  Christ  thai 
was  crucified,  that  was  hurled  :  therefore  this 
is  truly  a  Sacrament  of  that  flesh.  Our  Lord 
Jesus  crieth  out:  Tlii«  isuiy  bo.ly  :  before  the 
blessing  of  the  li(M\riiI\-  \\(.r;ls  it  is  called 
another  kind  :  after  . m-  (  i  m m,  the  body  of 
Christ  is  signified,  lie  iniii -- ii  saith,  it  is  his 
blood:  betiorc  consecration,  it  i,- railed  another 
thing:  after  consecration,  it  is  uamed  Mood." 
Also,  by  the  same  argument,  of  the  superna- 
tural generation  of  Christ  by  the  Holy  Ghost 
of  the  Virgin  Mary,  he  proveth  the  truth  of 
regeneration,  where  there  is  no  change  of  sub- 
stance, but  in  qualities  and  conditions.  There- 
fore in  the  one  Sacrament  he  meaneth  no  more 
Transubstantiation,  than  in  the  other.  Raba- 
nux  Mouths  ile  instil.  Cle.r.  lib.  I.  cap.  31. 

2fi.  The  te.\t  is  plain,  he  said, "  This  is  my  ho- 
ly. This  is  mv  blood,"  to  declare,  that  he  gave 
o  the  faith  of  the  worthy  receivenhis  verv  body 
ind  blood,  by  those  outward  elements  of  bread 


and  wine,  which  are  figures  and  signs  of  his 
body  and  blood.  And  therefore,  though  he 
said  not,  "  This  is  a  figure  or  sign  of  my  body 
and  blood :"  yet  he  said  in  the  same  sense, 
"This  Cup  is  the  New  Testament  in  my 
blood."  By  which  form  of  speech,  he  declared, 
that  the  visible  element  is  a  sign  or  seal  of  the 
New  Testament  estabhshed  in  his  blood,  shed 
on  the  Cross,  and  not  converted  or  turned  into 
his  blood.  For  his  natural  blood  is  not  the 
New  Testament  in  his  blood,  neither  is  the  Cup 
projjerly,  but  figuratively,  the  New  Testament. 
Wherefore  itremainetli,  that  it  is  a  Sacrament, 
that  is,  a  holv  sign  and  seal  of  the  New  Tes- 
tament, confirmed  by  the  death  and  blood- 
shedding  of  Christ.  And  so  the  ancient  Fa- 
thers mean,  when  they  call  the  bread  a  figure 
or  sign  of  his  body,  and  not  the  outward  forms 
or  accidents  of  bread,  separated  from  'he  sub- 
stance of  bread,  for  of  that  monster  they  never 
heard.  Tertullian  against  Marcion,  which 
denied  Christ  to  have  atrue  body,  writeth  thus, 
"  The  bread  which  he  took  and  distributed  to 
his  disciples,  he  made  his  body,  saying,  This 
is  m\  body,  that  is,  a  figure  of  my  body,  now 
it  ha'd  not  been  a  figure,  except  he  had  had  a 
true  body.  For  a  void  thing,  which  is  a  fantasy, 
could  not  have  a  figure.  Or  if  he  feigned  the 
bread  to  be  his  body,  because  he  lacked  a  true 
body,  he  ought  to  have  delivered  the  bread  for 
us.  It  would  have  made- for  Marcion's  vani- 
ty, that  the  bread  should  have  been  crucified." 
These  words  of  Tertullian  declare,  that  he 
meaneth  the  bread  to  be  a  figure  of  Christ's 
true  body,  and  not  the  accidents  of  bread.  For 
if  this  fantasy  of  Transubstantiation,  had  been 
thought  of  in  those  days,  Marcion  would  have 
taken  hold  of  tlie  abolishing  of  the  substance 
of  bread,  to  prove  thebody  of  Christ  to  be  only 
in  form  or  show,  and  not  in  deed,  as  the  bread 
which  is  turned  into  it  is.  He  might  have  con- 
firmed his  heresy,  that  the  world  was  not  crea- 
ted by  God,  the  Father  of  our  Lord  .Tesus 
Christ,  seeing  he  did  away  the  creature  of 
bread,  to  make  it  his  body.  Tertullian  Lib.  5 
saith  "By  the  Sacrament  of  the  Bread  and  the 
Cup  now  in  the  Gospel,  we  have  proved  the 
truth  of  our  Lord's  body  and  blood,  against 
the  fantasrn  of  Marrion."  AuL'usfin  saith: 
"  For  oi'  tl,,-!  it  is  uritlen,  tlial  the  blood  of  a 
l'e;.-i  i.  the  soul  of  it,  besidi'  that  I  Said,  thatit 
per. ^111, .ill  iini  fo.iiie,  what  beeometh  of  the 
soul  ola  he.ist,  1  iiia\- also  interpret  that  precept 
ina  siLiii.  for  our  Lord  doubted  not  to  say.  This 
isnivlHidv,  when  he  L'ave  the  sisnofhisbody." 
Cont.  Adiiiianl.  cap.  12.  The  blood  of  a  beast 
is  a  sign  of  the  soul,  or  life  thereof,  so  is  the 
bread  a  sign  of  the  body  of  Christ.  What 
place  is  here  for  accidents  of  bread,  to  be  call- 
ed the  sign  of  his  body?  except  \-ou  will  sny, 
the  accidents  of  blood  were  forbidden  in  the 
Law,and  not  the  blood  uselt'.  Butblood  itself, 
as  a  sign  of  the  life  ol'ili.' heist,  was  forbidden 
to  be  eaten,  as  hr^  ad  i-  L:i\'eii  to  be  eaten,  as 
a  signofChrist.  ( liher- aneient  Fathersare  also 
in  plain  words  directly  a L'ainst  Transubstan- 
tiation, as  Chrysostom,  in  Epist.  nd  Ccp.snrinm. 
Tlieodoret,  Dial.  2  Gelasius  Bishop  of  Rome 
contra  Eutychen     All  these  in  plain  words  af- 


73 


?,:attiiew. 


firm,  the  substance  of  bread  and  wine  to  remuin 
after  consecration. 

23.  The  blood  of  Christ  was  not  mystically 
shed  in  the  Sacrament,  but  as  it  is  mystically 
present.  The  Apostles  and  Evangelists  using 
the  present  tense  for  the  future,  do  signify, 
that  the  passion  of  Christ  was  even  at  hand. 
And  therefore  your  vulgar  Interpreter,  ac- 
cording to  the  sense,  hath  truly  translated 
the  word,  bv  the  future  tense.  For  it  is  not 
only  said,  that  his  blood  is  shed,  but  it  is 
added,  for  many,  unto  remission  of  sins,  and 
his  body  is  broken,  which  was  not  but  on  the 
Cross.  For  if  the  blood  of  Christ  was  shed 
for  the  remission  of  the  sins  of  the  world  in 
the  Sacrament,  the  passion  of  Christ  was  need- 
less :  and  so  to  establish  your  blasphemous 
sacrifice  of  the  Mass,  you  make  void  and  frus- 
trate the  most  glorious  and  only  sacrifice, 
propitiatory  for  sins,  offered  by  our  Saviour 
Christ  upon  the  Cross.  De  remiss,  pec.  Lib.  1. 
cap.  5. 

29.  Vain  shifts  a^inst  the  plain  truth  of  the 
te.\t,  and  the  evident  words  thereof.  The 
demonstrative  pronoun  this,  declareth,  that 
he  spake  of  the  wine  in  his  hand.  And  so  the 
ancient  fathers  have  always  taken  it.  Cle- 
mens Ale.xandrinus  saith  :  "  That  it  was  wine 
which  was  blessed,  he  showeth  a^ain,  saying 
to  his  disciples,  I  will  not  drink  ofthe  fruit  of 
this  vine."  Fcedagog.  I.  2.  cap.  2.  Cyprian 
upon  these  words  of  the  fruit  of  the  vine, 
which  he  calleth  the  creature  of  the  vine,  in- 
ferreth :  "  In  which  part  we  find,  that  the  cup 
which  our  Lord  offered,  was  nii.xt,  and  that  it 
was  wine  which  he  called  his  blood."  Ep. 
65.  CcBcilio.  Chrysostom  also  upon  the  same 
text, saith:  "He  meant  to  pull  up  by  the  roots 
a  certain  pernicious  heresy,  ot  them  which 
use  water  m  the  mysteries,  so  that  he  showed, 
that  when  he  delivered  this  mystery,  he  de- 
livered wine,  and  now  after  his  resurrection, 
in  the  bare  table  of  the  mystery,  he  used 
wine.  He  saith,  of  tlie  fruit  ot  the  vine, 
which  truly  bringeth  forth  wine,  and  not  wa- 
ter." Mattlt.  Horn.  83.  Seeing  Christ  there- 
fore delivered  wine,  as  the  text  and  the  fea- 
thers say,  your  three  causes  are  vain.  For 
the  Sacrament  is  called  bread  and  wine,  be- 
cause it  is  so  indeed,  although  it  be  also  called 
the  body  and  blood  of  Christ,  as  it  is  indeed, 
after  a  spiritual  manner,  to  the  worthy  re- 
ceiver. But  to  examine  your  causes  a  little ; 
you  say,  "Paul  nameth  it  bread,  because  it 
was  so  before,  as  Eve  is  called  Adam's  bone." 
But  Eve  was  not  called  Adam's  bone  abso- 
lutely, but  bone  of  his  bones,  and  flesh  of  his 
flesh.  And  that  she  was  indeed,  at  that  pre- 
sent, in  respect  of  her  body,  for  I  suppose  you 
will  not  say,  her  soul  was  made  of  Ailam's 
bone.  Likewise  in  your  second  exampb" : 
Aaron's  rod  devoured  their  rods ;  Moses  call- 
eth it  Aaron's  rod,  tint  it  was  when  he  wrote, 
namely  a  rod,  and  the  Sorcerers'  rods  were 
not  true  Serpents,  but  in  show.  -Augustin 
saith  of  Aaron's  rod.  "  The  thing  was  called 
by  th:it  name,  from  whi-ncc  it  was  turned,  and 
into  which  it  was  returned  again,  therefore  it 
ought  to  be  called  that  which  it  was  principal- 


:  ly."  Quasi,  sup.  Exod.  lib.  2.  Qucest.  21.  Your 
third  example  of  water  turned  into  wine,  is 
most  impertinent:  for  there  it  is  expressed, 
both  what  it  was  before  the  turning,  and  what 
it  was  after.  Your  second  forged  cause, "  for 
that  some  things  are  called  as  they  appear, 
and  not  as  they  are,  as  Angels  are  called 
men,"  is  also  unlike  your  matter,  for  the 
Angels  that  appeared,  were  not  fantastical 
shows  or  accidents,  but  they  appeared  in 
very  bodies,  as  of  men,  which  they  assumed 
for  the  time,  as  it  is  plain  by  the  text.  Your 
third  cause  is  also  vain:  "that  the  Sacra- 
ments should  be  called  bread  and  wine,  be- 
cause Christ  IS  the  true  bread  and  wine,  feed- 
ing us  in  body  and  soul  unto  eternal  life  :"  for 
Paul  nameth  it  bread,  in  them  which  eat  it 
unworthily,  to  their  condemnation. 

41.  Watching  unto  prayer  is  commended  in 
this  place ;  and  in  many  other  of  the  Scrip- 
ture. And  therefore  in  the  Primitive  Church 
they  had  set  times  of  watching  ui  prayer. 
But  your  Vigils,  that  is,  holy  day  eves,  and 
nocturnes,  that  is  a  certain  task  of  Psalms, 
and  other  prayers,  are  rather  mockeries  of 
watches  and  prayers,  than  either  that  which 
Christ  willed  his  disciples  to  do,  or  the  Primi- 
tive Church  used  :  although  you  say  your  re- 
ligious persons  use  them  still. 

75.  li  you  allege  this  for  the  Rock  of  the 
Church,  there  hath  been  enough  said  upon 
the  16th  Chapter.  If  for  washing  away  his  sins, 
to  insinuate  that  his  tears  were  a  satisfaction 
of  them :  the  same  Ambrose  saith  again  in 
Luc.  cap.  22.  "  I  read  his  tears  I  read  not  his 
satisfaction." 

Chapter  27. 

24.  They  that  execute  godly  laws,  against 
P9pish  traitors  and  heretics,  be  in  no  danger 
of  Pilate's  condemnation. 

40.  You  must  first  prove,  that  Christ  is  as 
verily  present  in  your  popish  singing  cake,  as 
he  was  present  on  the  cross,  and  had  by  many 
arguments  approved  himself  to  be  the'  son  of 
God,  or  else  your  comparison  is  vain  and 
ridiculous. 

46.  Calvin  blasphemeth  not,  but  honoureth 
our  Saviour  Christ,  when  he  saith  that  he  suf- 
fered in  soul  the  wrath  of  God  due  for  ths 
sins  of  the  world :  which  also  he  began  to  suf- 
fer in  the  garden,  when  he  felt  no  torment  of 
body,  but  yet  was  in  such  an  extreme  agony, 
that  his  body  did  sweat  drops  of  blood,  which 
was  not  fear  of  bodily  pain  or  death  only,  for 
then  he  had  been  of  greater  infirmity  than 
many  of  his  servants,  which  through  faith  in 
him,  have  rejoiced  in  both.  Therefore  it  was 
the  burthen  of  sin,  which  he  bare,  and  the 
curse  of  God  due  unto  sin,  which  he  took 
iil)on  him,  to  deliver  us  from  sin,  and  the  pun- 
ishment thereof,  and  not  only  the  bodily  pain 
of  death,  that  miforced  him  that  was  God,  to 
complain  that  he  was  forsaken  of  God.  As 
for  the  triumph  over  hell  n;ained  by  his  death, 
Calvin  doth  not  deny,  and  what  by  Scripture 
vou  can  prove,  of  the  descent  of  his  soul  into 
he  11  after  his  death,  it  shall  be  yielded  unto 
you. 


MATTHEW. 


;>y.  The  honour  done  to  Christ's  dead  body, 
was  no  doubt  grateful,  ns  a  token  of  their 
faith  and  love  towards  him,  but  meritorious 
you  cannot  prove  it.  Hierom  spcakelli  not 
of  the  laying  of  the  Sacrament  on  llic  altar  in 
the  corporal:  for  there  \yas  no  such  laying 
and  wrapping  of  it  in  Hieroni's  time.  But 
he  speaketlf  of  a  spiritual  understanding, 
which  afterwards  he  e.xpresseth  when  he 
saith,  "  He  wrappeth  Jesus  in  a  cle;ui  sindpn, 
which  shall  receive  him  in  a  pure  mind."  Of 
the  ministration  of  the  Lord's  Supper  ho  snith, 
"None  is  rn-hn-  than  In-  wlii.li  ■anicil,  il,  ■ 
Lord's  body  in  a  w„-k,  ,■  hn^kn,  a.-.,!  h,^  I.I.hhI 
in  a  glass."  Am!  it  it  br  SiU  c- 1(  I's  ronsi.fi- 
tion  as  you  sa\-,  that  lliu  corporal  when  oii  our 
Lord's  body  lieth,  must  be  pure  linen:  why 
do  you  lay  it  upon  a  gilt  pattern,  and  carry 
his  olood,  which  by  concomitance  you  wot  is 
his  body  also,  in  a  gilt  chalice  ?  Y  ou  have  a 
certain  poke  for  reservation:  whether  you 
call  it  corporal,  or  corpora.x,  lined  indeed  with 
linen,  but  the  outside  is  silk,  gold,  silver,  and 
pearls,  &.C.  How  doth  that,  ;ii;d  even  yom- 
Pi.x  and  Canopy,  ngrc-  with  Silvester's  con- 
stitution ?  I  would  also  have  marvelled,  why 
j'ou  lay  the  body  of  Christ,  as  it  was  buried, 
but  that  you  told  us  before,  thaf  he  dieth  in 
mystery  and  Sacrament,  and  therefore  belike 


he  must  bo  wrapped  in  the  corporal  and 
buried.  But  the  decree  is  as  truly  Silvester's, 
as  it  is  true  that  the  same  tiulhors  allirm,  that 
Constantine  was  baptized  by  him  tiller  he  was 
cletmsed  of  a  leprosy:  which  the  tuuient  his- 
tories prove  to  be  false,  Eum-h.  in  vita  Conslan- 
liiu;  lib.  4.  who  was  present  at  his  baptism  in 
Nicomedia,  as  scemeth  by  history,  tripartit. 
lib.  3.  cap.  IZ. 

Chapter  28. 

1.  The  cause  of  the  women's  coming,  is 
expressi'd  in  the  te.\t,  to  finish  the  office  of 
sm!i  Mill  li'iviul,  which  they  intended,  ;md  were 
iii:errii]ited  by  the  Sabbath.  Their  desert  the 
SL-ii|iiui'e  doth  never  make  craise  of  God's 
tree  git'i.  The  visitation  of  the  Sepulchre  in 
Hierom's  time,  was  not  for  merit,  as  merit  is 
accounted  <A'  Papists,  but  by  sight  of  the 
place, to  stir  up  tlieir  minds  to  the  consideration 
of  the  benefits  of  Christ's  death,  burial,  and  re- 
surrection, as  the  place  you  cite  out  of  Hierom 
doth  testify,little  favourinu;  popish  superstition. 

20.  An  impudent  slander.  We  neither  say 
nor  think,  that  the  Church  hath  failed  many 
hundred  years  till  Luther  and  Calvin :  but  we 
do  constandy  beheve,  that  it  hath  always  con- 
tinued, and  always  shall  continue,  to  the  end 
of  the  world 


ANSWER  TO  THE  ARGUMENT  OF  iMARK'S  GOSPEL. 


The  book  that  Philo  did  write,  is  of  a  sect 
of  Jews,  not  Christians,  such  as  Josephus  de- 
scribeth  the  Esses.  And  Hieronym  confess- 
eth,  that  he  writeth  it  as  in  praise  of  his  own 
nation.  In  Mar.  Who  also  saith,  the  life  of 
all  Christians,  at  that  time,  was  such  as  Monks 
in  his  time  endeavoured  to  be,  so  that  they 
had  no  special  order  of  Monks  in  that  time, 
except  all  Christians  were  Monks.  Epipha- 
nius  saith,  this  book  of  Philo,  was  intituled, 
irti  iciaatuyv,  which  name,  though  he  labour  to 
draw  to  Christians,  by  his  conjectures,  as 
though  it  were  derived  of  Jesse, David's  father, 
or  ofJesus,  before  the  name  of  Christians  was 
published  from  Antiochia ;  yet  is  it  most  like 
that  Philo  meant  the  same,  whom  .losephus 
calleth  Essenes,  and  even  thu  description  of 
them,  which  Eusebius  transcribefh  out  of  Phi- 
lo, though  he  would  draw  it  to  Christians,  is 
plain  enough  for  that  sect  of  the  Jews,  and 
unlike  to  the  profession  of  Cliristi  ins,  except 
in  certain  ceremonies,  of  praying,  fasting,  and 
such  like,  which  the  Jews  and  especially  the 
sect  of  the  Essenes,  observed.  "For  they  had 
(saith  he)  the  written  books  of  men  of  old 
time,  which  being  Actors  of  their  sect,  left 
them  many  monuments  of  the  form  of  alle- 
gorical interpretations."  Which  though  Eu- 
sebius do  understand  of  the  writings  of  the 
Apostles  and  Evangelists-  yet  it  is  certain, 
that  the  Apostles  and  the  Evangelists,  being 
many  then  living,  or  not  longr  before  that  time 
when  Philo  did  write,  could  not  be  called  by 


him  T^a\jioi  avSpis,  men  of  ancient  tune 
Therefore  as  Epiphanius  and  Hierom  saith, 
they  were  common  Christians  of  that  time, 
or  else  as  it  is  most  like,  a  sect  of  Jewish 
Essenes,  somewhat  like  indeed  to  Popish 
Cloisters. 

The  See  of  Alexandria,  by  the  Council  of 
Nice,  without  any  respect  of  Mark  sent  thithtr 
by  Peter,  was  judged  equal  to  the  See  ot 
Rome.  For  if  they  had  had  respect  to  Peter, 
they  would  have  preferred  the  See  of  Antioch 
where  Peter  himself  sat,  rather  than  Alexan- 
dria, where  Mark  sent  by  Peter,  did  sit. 
The  fixt  Canon  is  plain.  They  decree,  "  that 
the  ancient  custom  be  observed,  that  the  Bi- 
shop ot  Alexandria,  have  the  oversight  of  the 
churches  of  E^ypt,  Libya,  and  Pentapqlis,  be- 
cause the  Bishop  of  Rome  hath  the  like  au- 
thority of  the  churches  near  the  city,"  which 
RufTlnus  called  Suburbicarias  li.  1.  c.  6.  In- 
deed Leo  of  Rome,  could  not  brook  the  de- 
cree of  the  general  Council  of  Chalcedon,  by 
which  the  Bishop  of  Constantinople  was  not 
only  preferred  before  the  bishop  of  Alexandria, 
but  also  made  equal  with  the  bishop  of  Rome, 
and  therefore  writeth  to  Anatolius  Bishop  of 
Consttmtinople,  to  dissuade  him,  as  also  to 
Marcian  the  Emperor,  and  to  Pulcheria  the 
Empress,  to  have  the  decree  staid,  but  for  all 
his  gainsaying  and  labour  against  it,  the  Coim- 
cil  aecreed  it.  For  in  matters  of  discipline 
and  government  of  the  Church,  the  fathers  of 
Chalcedon  knew,  they  had  as  great  authority 


80 


MARK. 


as  the  fathers  of  Nice.  Or  as  the  fathers  of, 
Constantinople  the  first,  where  the  like  decree 
was  made  without  any  interruption  or  contra- 
diction of  the  Romish  See,  which  now  in  the 
time  of  Leo  had  gotten  great  stomach,  and 
therefore  could  not  away  with  it.  No  marvel 
then,  if  Gregory,  coming  after  Leo,  did  not 
well  allow  it.  Yet  lib.  5.  ep.  60.  he  is  content, 
that  m  as  much  as  Mark  was  sent  to  Alexan- 
dria by  Peter,  he  himself  being  Bishop  of 
Rome,  should  seem  "  to  have  authority  oyer 
the  seat  ot  the  disciple,  for  the  master's  sake, 
and  the  Bishop  of  Alexandria  should  have  au- 1 
thority  over  the  seat  of  the  master,"  that  was  I 
Rome,  "for  the  disciple's  sake."  This  was  | 
greater  modesty,  than  any  of  his  successors  j 
would  ever  show.  In  the  other  Epistle,  you 
quote  Uh.  6.  ep.  37.    He  ackiiowledgetli  three  I 


Sees  of  Peter,  all  equal  in  Principality,  Anti 
och,  Rome,  and  Alexandria.  And  whereas 
Eulogius  of  Alexandria,  had  ascribed  as  much 
to  himself,  as  sitting  in  Peter  Chair  even  by 
Gregory's  confession,  as  he  did  unto  Grego- 
ry: he  answereth  in  these  words,  "And 
^yhereas  special  honour  by  no  metms  doth  de- 
light me,  yet  I  rejoiced  greatly  that  you  gave 
unto  yourself,  the  same  that  you  bestowed 
upon  me."  Thus  was  Gregory  a  more  fellow- 
like bishop  than  those  that  came  after  him, 
which  can  abide  no  man  to  sit  in  Peter  s  chair, 
but  themselves,  no  man  to  have  principality 
of  dignity,  or  special  honour,  but  themselves 
Thus  while  you  will  needs  bring  in  the  digni- 
ty of  Peter's  discmle  for  his  sake,  unawares 
you  have  given  Peter's  chair  of  Rome  a 
mate. 


THE  ANSWER  TO  THE  ANNOTATIONS  ON  MARK'S  GOSPEL. 


Chapter  1. 

4.  Forgiveness  of  sins  is  only  in  Christ: 
yet  was  the  baptism  of  John,  a  true  seal  of 
forgiveness  of  sins  by  Christ,  as  the  baptism 
ol  Christ's  disciples  was.  The  preparative  to 
Christ's  Sacrament,  by  which  sins  were  indeed  to 
be  remitted,  be  your  own  words,  and  none  of 
Augustin's :  who  was  indeed  deceived,  be- 
cause he  supposed,  that  some  were  baptized 
again  by  Paul,  which  had  received  John's 
baptism,  which  the  text  rightly  translated, 
doth  not  say :  yet,  he  concludeth  the  matter 
in  these  words  :  "  Yet  lest  any  man  should 
contend,  that  even  in  the  baptism  of  John, 
sins  were  forgiven,  after  some  larger  sanctifi- 
cation  to  be  given  by  the  baptism  of  Christ, 
unto  those  whom  Paul  commanded  to  be  bap- 
tized again,  I  do  not  greatly  strive." 

5.  Yo  are  never  able  to  prove,  that  Christ 
did  institute  any  sacrament  of  penance. — 
John,  by  his  doctrine  and  baptism,  which  was 
the  seal  thereoti  prepared  a  way  to  Christ, 
but  not  to  the  baptism  of  Christ,  for  he 
preached  not  his  own  baptism,  but  the  wash- 
ing away  of  our  sins,  by  Christ:  therefore, 
he,  also,  was  a  mmister  of  the  baptism  of 
Christ. 

5.  If  he  heard  a  particular  confession  of 
sins,  of  so  many  thousands  as  he  baptized,  he 
needed  to  have  exercised  his  office  more 
years  than  he  did  months. 

8.  Ciirist  baptized  none  wiih  water,  John  4. 
2.  Notwithstanding,  the  baptism  vyith  water 
by  his  ministers,  is  necessary,  if  it  maybe 
had  according  to  Christ's  institution  ;  neither 
doth  Calvin  teach  otherwise.  But  if  it  cannot 
be  had  in  thnm  that  are  prevented  by  death, 
the  lack  of  water  shall  not  deprive  God's 
children  of  their  inheritance.  Ambrose  de 
obitu  Valentin.  Imper.  doubteth  not  of  the  sal- 
vation of  the  Emperor,  wliich  was  slain  be- 
fore he  w;is  i)apii/.ed.  "But  1  have  heard," 
said  he,  "that  you  are  grieved,  because  he 
received  not  the  sacrament  of  baptism.  Tell 
me,  what  other  thing  is  there  in  us,  but  a 
will,  but  a  request  ?    The  just,  by  what  death 


soever  he  be  prevented,  his  soul  shall  be  in 
rest."  And  the  example  of  Martyrs,  which 
were  shiin  before  ihey  were  baptized,  who,  if 
thtybe  u-aslifd  in  llidrown  blood,  this  man's  will 
hath  viislitil  /inn.  And  the  text  of  John  3, 
maketh  no  nmrc  for  the  necessity  of  water, 
than  the  like  John  6,  for  giving  the  Connnu- 
nion  to  infants,  "  Except  ye  eat  the  flesh  of 
the  Son  of  Man,"  &.c. 

12.  Blasphemy :  Christ  was  free  from  sin, 
and,  therefore,  needed  no  repentance.  But  if 
to  solve  the  matter  you  say,  that  doing  pe- 
nance is  nothing  but  fasting,  and  such  exer- 
cises of  an  austere  and  straight  life,  then 
with  you  there  may  be  doing  of  penance 
without  repentarice,  and  sorrow  for  sins. 
And  so  your  doing  of  penance,  is  not  that 
jUTavoia,  changing  of  the  mind,  whereunto 
John  and  Christ  exhorted.  Mattheiv  3,4. 

15.  No  Christian  man  doth  preach  faith 
only,  without  repentance,  or  void  of  good 
works,  though  they  preach,  that  faith  without 
works  doth  justify 

Chapter  2. 

5.  Seeing  sickness  cometh  for  sin,  men  in 
sickness  ought  first  to  repent  of  their  sins. 
For  the  sacraments  without  repentance,  do 
nothing  avail,  in  them  that  be  of  years  of  dis- 
cretion. But  when  they  are  truly  penitent  of 
their  sins,  to  confirm  their  faith  in  the  pro- 
inises  of  God  concerning  the  remission  of 
sins,  they  may  desire  the  sacrament  of  the 
Lord's  supper:  other  sacraments,  for  men 
baptized,  the  Church  of  God  doth  not  ac- 
knowledge. 

10.  The  Son  of  Man  did  forgive  sins  pro- 
perly, as  he  was  God  ;  his  Apostie,  by  assur- 
ing men  of  God's  forgiveness,  as  God's  minis- 
ters, did  also  forgive  sin.<;.  Matt.  9. 

10.  God  only  |i):i.riv(ih  sins  absolutely  and 
properly  :  his  iiiiiii-icrs  follow  the  sentence  of 
God's  word,  in  binding  and  loosing,  remitting 
and  retaininj^  oi'  sins,  or  else  they  lose  their 
labour.  And  though  their  sentence  be  given 
before  the  day  of  judgment ;  yet  it  is  accord- 


MARK. 


ing  to  the  sentence  that  God  had  before  them, 
gave  in  his  holy  word,  by  which  they  know 
who  is  to  be  bound,  and  wlio  to  be  loosed. 
Hierom.  in  Mat.  16,  Mat.  9. 

CuAPTF.a  .3, 

10.  Christ  did  heal  them  that  touched  him 
by  faith  ;  otherwise  only  touching  of  him,  or 
his  garments,  was  no  benefit  to  any  that  were 
void  of  faith,  Aiiibr.  in  Luke,  lib.  6.  c.  8.  .ludiis 
kissed  him,  the  soldiers  stripped  hmi,  tlie 
high  Priest's  servants  smote  him,  the  people 
thronged  and  pressed  him.  But  they  touched 
him,  saith  Bede  who  received  .his  faitii  and 
love  in  a  true  heart.     Mark  lib.  1.  c.  3. 

12.  Of  them  that  preach  the  truth,  we  may 
hear  the  sermons ;  and  if  their  prayers   bo 

food,  we  may  be  partakers  of  their  prayers, 
or,  why  should  we  judge  them  heretics  that 
preach  the  truth,  and  pray  rightly?  If  they 
be  heretics  closely  to  themselves,  they  hurt 
themselves  and  not  us,  which  communicate 
with  the  truth  which  they  profess  openly ; 
and  not  with  heresy,  which  they  hold 
privily.  But  if  they  preach  heresy,  though 
they  nreach  some  truth  among,  as  all  here- 
tics do;  the  weak  shall  do  well  to  forbear 
their  sermons, '  and  all  men  ought  to  refuse 
communiofi  or  fellowship  in  prayers  and  sa- 
craments with  thern- 

16.  Peter  is  not  always  named  first,  for 
Paul  nameth  .Tames  before  him,  Galat.  2  9. 
and  1  Cor.  9.  5.  he  nameth  him  last  of  all  the 
Apostles.  And  albeit,  when  the  twelve  are 
named,  Peter  is  named  first,  it  proveth  no 
greater  authority  of  Peter,  than  of  a  foreman 
of  a  jury,  who  is  called  first  for  order  sake,  yet 
hath  no  power  or  authority  over  his  fellows. 
So  was  Peter  a  foundation  stone  and  all  the 
twelve  were  the  same,  as  you  confess  upon 
the  lith  verse  of  this  chapter.  Of  Peter's  pri- 
macy. Matt.  16. 

33.  That  the  Virgin  Mary  never  sinned, 
not  so  much  as  venially  in  all  her  life,  is  a 
blasphemous  heresy  against  our  Saviour 
Christ  Jesus:  Who  came  to  save  that  was 
lost,  and  had  his  name  for  because  he  shonld 
save  his  people  from  theirsins,  Matt.  1.  Who 
did  not  unjustly  reprehend  her.  Luke  2.  49.  and 
John  2.  4.  It  is  contrary  to  the  Scripture  in 
many  places,  "  there  is  no  man  that  sinneth 
not,"  saith  Solomon,  2  Reir.  8.  46.  "There 
is  no  differenre,"  saitli  Paul,  "  All  have 
siiined,  and  are  deprived  of  the  glory  of  God, 
being  justified  freely  by  his  grace,  through  the 
redemption  which  is  in  .fesus  Christ."  Rom. 
3.  23.  What  were  the  authority  of  Augustin, 
against  these  and  many  such  so  clear  testi- 
monies of  the  Holy  Scripture  ?  But  in  truth 
you  do  f'alsly  ascribe  this  heretical  saying  to 
Augustin,  who  hath  no  such  assertion.  But 
when  the  Pelagians  named  a  great  many  holy 
men  and  wotnen,  who  as  they  said,  sinned 
not,  and  last  of  all  the  mother  of  our  Lord  and 
Saviour,  which  they  said,  it  was  necessary 
unto  piety,  to  confess,  to  be  without  sin  ;  Au- 
gustin answereth,  "  except  of  Virgin  Mary,  of 
whom  I  will  have  no  questioii,  for  the  honour 
of  our  Lord  when  we  talk  of  sins.  For  whence 
11 


know  we  that  more  grace  was  given  to  her  to 
overcome  sin  of  all  parts,  which  obtained  to 
conceive  and  to  bring  forth  liiin  whotii  it  is 
certain  to  have  had  no  sin  This  Virgin  then 
excepted,  if  we  could  have  thcni  together  all 
those  holy  men  and  women  when  they  lived, 
and  have  asked  whether  they  were  without 
what  think  wo  they  would  have  answered?" 
Ill  this  speech,  wo  see,  although  Augustin  will 
have  no  question  of  her  sin,  yet  he  doth  not 
tiffirm  that  she  never  sinned  And  elsewhere, 
he  utterly  overthrew  the  ground  of  this  your 
heresy,  affirmintr  that  she  was  conceived  in 
original  sin  ;  "  What  is  more  undefiled,  than 
that  womb  of  the  Virgin,  whose  flesh  although 
it  came  of  propagation  of  sin,  yet  it 
conceived  not  of  the  ofi'spring  of  sin.  De. 
genes,  ad  liter,  lib.  10.  cap.  18.  Fidgen.  deincam. 
and  gr.  c.  C.  Procopius.  Anselmus  lib.  2.  Cur. 
Deus  homo  c.  16. 

39.  That  all  sins  are  pardonable,  except 
the  sin  aginst  the  Holy  Ghost,  we  see  it  plain 
by  the  text ;  that  any  sin  shall  be  forgiven 
after  death,  which  is  not  forgiven  in  this  life, 
no  logician  in  Rhemes,  can  conclude  in  a  true 
syllogism,  either  out  oi  Mark,  or  Matt.  12.  32. 

Chapter  4. 

11.  You  slander  Bede,  he  saith  not  so.  For 
how  should  heretics  be  brought  to  the  Church, 
if  they  did  not  profit  by  reading  and  hearing  I 
How  was  Augustin  when  he   was  a  heretic, 

j  brought  to  be  a  Catholic,  but  by  reading  and 
[  hearing  of  Ambrose,  as  he  himself  confess- 
leth?  Bede's  words  are  these,  "To  them 
that  are  without,  and  come  not  near  to  our 
Lord's  feet,  that  they  may  be  partakers  of 
his  doctrine,  all  things  are  done  in  parables, 
both  the  warks  and  the  words  of  our  Saviour ; 
for  neither  in  those  wonders  which  he 
wrought,  nor  in  those  secrets  which  he 
preacTied,  chey  are  able  to  know  God,  there- 
fore they  are  not  meet  to  attain  to  remission 
of  sins,  which  is  to  be  attained  by  grace 
of  this  faith."  Of  these  words  it  is  plain, 
that  Bede  spake  not  of  every  one  that  is  out 
of  the  Church,  but  of  obstinate  despisers  of 
the  truth,  which  will  not  become  scholars  to 
our  Saviour  Christ. 

12.  We  need  not  fear  lest  in  these  speeches 
God  be  made  author  of  sin ;  for  he  with- 
draweth  his  grace  from  the  wicked,  and 
giveth  them  over  to  a  reprobate  mind,  not 
as  an  evil  author  but  as  a  righteous  judge : 
and  both  those  sayings  are  true.  They  have 
shut  their  eyes  that  they  slionld  not  see,  &c 
And  to  them  without,  all  things  are  in  parables, 
that  seeing  they  may  see  and  not  see,  &,c. 
For  those  that  maliciously  and  obstinately 
refuse  his  grace  oflered,  (iod  will  not  have 
them  to  see  that  they  may  take  it.  And  Christ 
revealed  the  truth  to  his  Disciples,  not  be- 
cause they  were  worthy,  but  because  through 
God's  erace  they  were  willing  to  learn. 

31.  We  hold  not,  that  the  Church  hath 
more  and  more  decayed,  or  been  obscured 
sinco  the  Apostles'  time  until  ours,  for  we 
know  it  was  spread  further,  and  acknowledg- 
ed in  a  greater  compas  of  the  earth  four  or  five 


MARK. 


hundred  years  after  the  Apostles'  time,  than  | 
it  was  in  the  Apostles'  age.  But  that  it  is  j 
drawn  unto  a  smaller  number  since  Mahomet 
in  the  East,  and  the  Pope  in  the  West  have 
seduced  great  nations,  he  is  wilfully  blind, 
that  will  not  acknowledge.  As  for  the  truth 
It  was  most  perfectly  known  in  the  Apostles' 
times,  albeit  in  matters  necessary  unto  sal- 
vation, it  was  never  obscured  froni  the  iaith- 
ful  members  of  the  true  Church  of  Christ,  in 
any  age. 

Chapter  5. 
28.  When  Christ  dispenseth  the  miraculous 
gift  of  healing  by  touching  of  his  garment,  or 
his  Apostles,  or  theirnapkins,  or  their  shadow, ' 
the  good  Catholic  conceiveth  hope  to  be 
healed  by  such  means.  But  since  the  gift 
of  miracles  is  ceased,  to  look  for  help  or 
holiness  of  such  things,  it  is  superstition, 
or  tempting  of  God.  Chrysostom  in  that 
place  quoted,  speaketh  of  the  miracles  done 
in  the  Primitive  Church  by  the  Ap<:>stles,  and 
other  which  had  the  giftof  working  miracles 
in  those  times.  That  which  Basil  saith  is 
this :  He  showeth  that  the  death  of  all  the 
Saints  of  God,  that  is  of  all  true  Christians, 
is  precious  in  the  sight  of  God,  as  the  Psalmist 
saith.  And  although  by  the  Jewish  law,  he 
that  toucheth  a  dead  body,  was  unclean,  and 
must  wash  his  garments  ;  '•  Yet  now,"  saith 
he,  "he  that  hath  touched  a  martyr's  bones, 
receiveth  a  certain  participation  of  sanctitica- 
tion,  of  the  grace,  that  rested  in  the  body  : 
therefore  precious  in  the  sight  of  the  Lord  is 
the  death  of  his  Saints."  By  touching  a  mar- 
tyr's bones,  he  meaneth  not  superstitious 
touching,  for  which  you  abuse  his  words,  but 
such  touching  as  is  necessary  in  them  that 
bury  the  Saints,  or  gather  their  bones  to- 
gether for  burial,  after  they  be  burnt,  or  other- 
wise dispersed  by  their  persecutors.  As  it 
is  manifest,  by  the  .lewish  pollution  by  touch- 
ing, which  was  the  office  of  burial,  forbidden 
to  the  Priests.  And  the  participation  of  sanc- 
titication  which  he  namcth,  is  the  holy  com- 
munion or  fellowship  that  Christians  have, 
with  the  Saints  departed  in  the  Grace  of 
God,  whereof  they  were  partakers  in  their 
life.  Whereof  they  declare  themselves  to  be 
partakers,  which  exercise  such  offices  of 
charity,  towards  the  bodies  and  bones  of  the 
Saints  and  Martyrs  departed.  And  this  is 
the  right  meaning  of  Basil's  words,  which 
you  have  perverted  both  in  sense  and  trans- 
lation. For  what  honour  he  thought  meet  to 
be  given  to  the  martyrs,  he  testiheth  in  the 
Homily  upon  the  martyr  Gordius.  Horn.  48. 
"  It  is  the  most  ridiculous  thing  that  can  be 
when  the  righteous  despised  the  whole 
world,  that  we  should  take  upon  us  to  set 
forth  their  full  commendation,  of  a  few  things 
which  they  contemiicd.  Therefore  a  re- 
membrance is  sulTicient  for  our  perpetual 
profit.  For  they  have  no  need  of  any  in- 
crease to  their  glory  ;  but  a  remembrance  is 
needful  for  us,  that  we  may  imitate  or  follow 
them."  In  these  words  Basil  declareth,  that 
all  other  ways  of  honouring  the  martyrs  and 


Saints  departed,  than  by  imitation,  are  vain 
and  superfluous.  And  that  a  remembrance 
for  imitation,  is  sufficient  for  us  to  take  per- 
petual profit  by  them.  As  for  grace  or  vir- 
tue that  is  in  their  bones,  to  communicate  to 
them  that  superstitiously  touch  them,  is  far, 
both  from  his  words,  and  from  his  meaning. 

30.  While  the  gift  of  miracles  continued  in 
the  Church,  it  is  true  that  the  grace  and 
Ibrce  of  them  came  from  our  Saviour.  But 
that  by  relics  or  garments  of  Saints,  Christ 
worketh  miracles  at  this  day,  is  more  needful 
to  prove,  than  to  show  whence  the  grace  and 
force  of  them  doth  come.  Except  you  will 
avouch  all  the  feigned  miracles  rehearsed 
in  your  legends,  and  the  books  of  Saints' 
lives  to  be  true  :  by  this  argument  Christ  can 
work  miracles  by  relics  and  garments  of 
Saints,  ergo  there  is  no  question  to  be  made, 
but  all  miracles  of  the  legend  were  as  truly 
done,  as  those  that  be  recorded  in  the 
Gospel. 

36.  You  would  bear  your  sottish  disciples 
the  Papists  in  hand,  that  we  have  no  bettrr 
arguments  to  prove  justification  by  faith  only, 
without  the  works  of  the  law,  than  these 
words  of  our  Saviour,  only  believe.  And 
therefore  you  draw  our  Saviour's  words  to 
be  like  a  common  inconsiderate  speech  of 
ours,  when  the  physician  saith,  only  have  a 
good  heart,  where  other  things  are  neces- 
sary. But  although  the  question  of  justihca- 
tion  in  this  place,  be  not  handled  specially 
nor  directly  :  yet  the  words  of  our  Saviour 
Christ  declare  generally,  that  to  receive  any 
benefit  from  him,  there  is  required  at  our 
hand  nothing  else  but  faith,  that  we  may  be 
able  to  receive  it.  And  yet  he  meaneth  not 
a  dead  and  solitary  faith,  but  a  faith  living,  and 
which  is  fruitful  of  good  works,  yet  not  by  the 
works,  but  by  the  faith  only,  his  benefit  is  re- 
ceived. Hierom  and  Beda  upon  this  text,  ex- 
tend it  to  justification  by  faith,  as  the  very  ana- 
logy from  the  body  to  the  soul  doth  lead  them. 

Chapter  6. 

3.  Christ  was  God  manifested  in  the  flesh, 
both  by  the  Scriptures  and  his  j;lorious  works. 
But  the  supposed  presence  of  his  body  in  the 
mass-cake,  is  contrary  to  the  Scriptures,  and 
the  truth  of  his  natural  body.  If  you  allege 
the  words  of  Christ,  Thisismylody,  the  .lews 
had  many  texts  of  Scripture,  concerning  the 
eternal  generation  of  Christ,  and  his  glorious 
kingdom,  which  seemed  contrary  to  the  in- 
firmity and  humility  of  his  first  coming,  yet 
were  not,  being  rightly  understood.  No 
more  is  that  text  of  the  presence  of  his  body 
after  a  spiritual  manner,  to  the  faith  of  the 
worthy  receivers,  contrary  to  those  Scrip- 
tures, which  avouch  the  truth  of  his  humani- 
ty :  whereunio  the  Popish  imaginary  pre- 
sence is  contrary,  and  cannot  be  reconciled 
without  fables,  and  feigned  miracles,  where 
none  is,  as  Autrustin  saith, D«  triytil.  lib.  3.  capA. 

5.  They  wanted  faith,  which  is  the  only  in- 
strument to  receive  the  benefits  of  God. 

9.  Barefoot  friars,  with  their  sandals,  be  not 
I  so  good  as  apes  of  the  apostles   in  this  their 


MARK. 


special  commission.  Neither  doth  Augustin 
speak  any  thing  of  them.  Their  father  Fran- 
cis, was  not  born  scarce  a  thousand  years  af- 
ter Augustin. 

13.  Mark  in  declaring  their  commission, 
expresseth  not  that  they  had  power  granted 
to  heal  the  sick,  yet  it  is  manifest,  both  bv 
Matthew,  and  by  that  which  Mark  reporteth 
of  their  practice,  that  they  had  commission  to 
cure  the  sick.  Even  so,  although  the  visible 
sign  of  oil  is  not  expressed  in  rehearsal  of 
their  commission  :  yet  it  is  to  be  understood 
by  their  practice,  that  it  was  appointed  them, 
so  to  use  it :  and  not  that  they  took  it  up  of 
themselves,  by  any  general  commission.  And 
so  thinketh  Euthyniius  upon  this  te.xt. 

13.  They  that  have  the  power  granted  of 
God,  as  the  apostles  had,  may  do  as  they  did  ; 
but  who  be  they  ?  or  where  be  they  now, 
that  have  the  power  of  working  miracles? 
But  when  there  was  such,  these  creatures 
•were  but  external  tokens  of  the  grace  of  God, 


gion  and  holiness.  As  for  your  pretence  of 
obedience,  and  chastisement,  is  but  lying  in 
hypocrisy,  for  ihat  there  is  no  chastisement 
of  the  body,  in  change  ot  the  meat.  And 
those  things  which  ot  you  are  not  forbidden, 
as  wines,  spices,  fruits,  &,c.,  are  more  incen- 
tive of  lust,  than  common  flesh,  which  you  do 
forbid.  Durand,  also,  howsoever  you  would 
cloak  the  matter,  saith  ilesh  is  forbidden,  and 
fish  allowed,  because  God  cursed  the  earth, 
but  not  the  waters.     Matt.  chap.  15. 

33.  Christ's  spittle  workeih  not  miracles, 
but  Christ  by  it,  or  any  other  thing  whatsoe- 
ver it  pleaseth  him,  or  without  any  thing,  but 
by  his  own  word,  or  will,  worketh  miracles. 
Therefore,  we  must  not  imagine  any  power 
or  holiness,  in  ceremonies,  or  creatures,  in- 
sensible, to  do  any  thing  of  themselves,  but 
when  it  pleaseth  our  Saviour  Christ,  to  use 
them  to  such  purposes,  as  in  his  Sacraments 
usually,  or  in  his  miracles  extraordinarily. 

34.  The  Popish  Church  doth  apishly,  and 


dispensed  by  the  use  of  them,  they  had  no  ,  ridiculously,  imitate  our  Saviour  Christ,  in 
miraculous  medicinal  virtue  in  them.  For  ;  conjuring  out  of  the  devils  there,  where 
none  could  cure  diseases  by  the  same  oil  that  1  there  is  none,  and  abuseth  his  holy  words 
the  apostk--  occupied,  out  ihey  that  had  the  and  actions,  to  a  superstitious  purpose.  Nei- 
same  gift  of  healing  that  the   apostles  had,  i  ther  doth  Ambrose  speak  of  exorcism  used 


and  faith  as  the  apostles  had.  Whereas  if 
the  oil  had  a  marvellous  medicinal  virtue  in 
it,  every  one  without  faith  might  have  done 
the  same  as  with  a  natural  salve. 

Chapter  7. 
7.  Precepts  of  nien  be  not  only  such  as  be 
repugnant  to  God's  commandments,  but  even 
such  as  are  beside  God's  commandments, 
wherein  any  part  of  reiigion,  or  the  service  of 
God  is  placed.  As  this  washing  of  hands 
before  meat,  and  such  like  of  themselves, 
are  not  repugnant  to  God's  commandments, 
and  may  be  used  for  cleanliness,  but  not  for 
religion.  So  the  Popish  traditions,  which 
they  call  the  traditions  of  the  Apostles  and 
Ancients,  and  precepts  of  the  holy  Church, 
are  either  manifestly  repugnant  to  God's 
commandments,  or  else  superstitious  inven- 
tions of  men,  by  which  God  is  worshipped  in 
vain;  and  are  nothing  like  to  the  decrees  of 
the  Council  of  the  Apostles,  Acts  15,  nor  to 
the  doctrine  which  Paul  delivered.  2  Thess. 
2.  15.  Notes  upon  Matt.  15.  That  our  mi- 
nistry and  ministration  are  agreeable  to  the 
Scriptures,  let  the  Scriptures  bear  witness, 
yea  your  own  conscience  and  confession  by 
silence  ;  for  if  any  thing  could  have  been  al- 
leged out  of  the  Scripture  against  us,  it 
should  not  have  been  spared. 

11.  Christ  speaketh  of  the  Jewish  altar. 
The  Church  of  Christ  hath  none  such  ;  there- 
fore, it  is  sin  to  give  to  the  idolatrous  altar  of 
popery.  But  to  the  maintenance  of  God's  re- 
ligion, it  is  not  forbidden  to  give,  so  we  ne- 
glect not  under  that  pretence,  other  necessary 
duties  commanded  by  God. 

15.  The  Church  of  Christ  forbiddeth  not 
meats  for  religion's  sake  ;  but  Antichrist  at- 
tending to  Iving  spirits,  and  the  doctrine  of 
devils,  forbiddeth  meats  and  marriages  for 
religion,  and  in  the  abstinence  placeth  reli- 


he  ministration  of  baptism,  although  he 
name  a  ceremony  needless,  and  not  used  of 
you  Papists,  namely,  the  touching  of  the  ears 
of  him  that  was  baptized,  to  signify  that  his 
ears  should  be  open  to  hear  the  doctrine  of 
the  priest :  and- of  his  nostrils,  that  he  might 
receive  the  good  savour  ot  eternal  piety. 
"But  the  mouth,"  saith  he,"  the  Bishop  touch- 
eth  not ;"  adding  a  reason  why  they  followed 
not  Christ  in  touching  the  mouth,  as  well  as 
the  ears.  But  that  they  used  spittle,  or  the 
Syrian  word,  Ephjiliata,  Ambrose  saith  not. 
They  had,  in  that  time,  many  superfluous  and 
burdenous  ceremonies  of  man's  presumption, 
about  baptism,  and  other  rites,  whereof  Au- 
gustin complained,  and  wished  that  they 
might  be  abolished.     Epist.  118,  Januario. 

Chapter  8. 

7.  That  Christ  by  his  blessing  multiplied 
the  loaves  and  fishes,  it  is  ahvays  acknow- 
ledged of  us.  But  that  Popish  blessing  of 
bread,  water,  candles,  flowers,  and  such  like, 
whereof  we  have  no  commandment,  nor 
warrant  in  the  holy  Scriptures,  we  say  still, 
worketh  no  effect  in  them,  but  argueth  an  an- 
tichristian  arrogancy  in  the  blessers,  which 
take  upon  them  to  add  greater  virtue  or  holi- 
ness unto  them,  than  God  hath  given  in  the 
right  use  of  them. 

22.  When  our  Saviour  worketh  miracles 
by  touching,  we  are  reverently  and  faithfully 
to  esteem  of  it.  But  superstitious  touching 
of  any  thing,  where  we  have  ne^  word  or 
promise  of  God,  to  receive  benefit  by  such 
touching,  we  learn  not  of  our  Saviour  Christ. 
By  faith'  and  the  spirit  of  God,  we  challenge 
to  obtain  that  which  God  hath  promised  in 
his  holy  word.  But  further  to  presume,  by 
corporal  touching  or  external  ajiplication  of, 
I  cannot  tell,  and  you  are  belike  ashamed  to 
express    what,  holy    things,    without    faith 


84 


MARK. 


grounded  upon  God's  word,  and  his  spirit 
tried  and  proved  by  the  same  word,  we  know 
it  is  vain  superstition,  yea  wicked  presump- 
tion. 

3j.  All  the  words  of  Christ  and  his  Apos- 
tles, that  penain  to  the  salvation  of  God's 
children,  though  not  in  number  and  sound, 
yet  in  weiglit  and  substance,  are  compre- 
hended and  expressed  in  the  holy  Scriptures  : 
which  are  able  to  make  us  wise  unto  salva- 
tion. 2  Tim.  3,  15.  "  The  Lord  of  us  all, 
gave  to  his  Apostle,"  saith  Ireneu.s,  "  power 
of  the  Gospel,  by  whom  we  have  known  the 
truth,  that  is,  the  doctrine  of  the  Son  of  God, 
to  whom  also  the  Lord  saith  :  he  that  hear- 
eth  you  heareih  me  :  and  he  that  despiseth 
vou  despiseth  me  and  hijn  which  sent  me. 
We  have  not  known  the  disposition  of  our 
salvation  by  any  other,  than  by  them  by 
whom  the  Gospel  came  unto  us,  which  then 
indeed  they  preached,  and  afterward  by  the 
will  of  God,  delivered  it  in  the  Scriptures, 
to  be  a  foundation  and  pillar  of  our  faith." 
lib.  3,  cup.  1.  If  any  thing  therefore  be  all/^ged, 
as  the  Gospel,  which  is  not  contained  in  the 
holy  Scriptures,  we  may  safely  say  with 
Hierom,  "This,  because  it  hath  no  autho- 
rity of  the  Scriptures,,  may  as  easily  be  con- 
temned, as  it  is  alleged."    Matt.  23.  I 

Chapter  9. 

4.  There  may  be  personal  intercourse  be- 
twixt the  living  and  the  dead,  when  itpleaseth  | 
God,  for  some  special  purpose,  as  in  this  sin-  ■ 
gular  example,  and  when  the  dead  rose  again, 
at  the  resurrection  of  Christ,  and  appeared 
to  many  at  Jerusalem  ;  Matth.  27,  53.  but  not 
when  the  dead  will,  Luke  16,  26.  i 

13.  That  Elias  shall  be  a  Precursor  of  Christ  j 
in  his  second  coming  to  judgment,  it  is  boldly 
affirmed  without  authority  of  the  Scriptures. 
That  he  was  in  the  desert  sometime,  we  find 
in  the  Scriptures,  but  continually  he  did  not 
remain  in  the  wilderness.  And  if  he  had,  bv  I 
so  much  he  had  been  more  unlike  to  Popish 
Hermits,  of  whom  many  never  came  in  the 
wilderness,  except  you  coimt  that  place,  which 
is  a  quarter  of  a  mile  from  a  great  city,  or  a 
populous  town,  a  wilderness.  Hierom  saith: 
'It  hath  been  doubted  among  many,  by  which 
of  the  Monks  or  solitary  men  chiefly,  the  wil- 
derness became  to  be  inhabited.  For  some 
fetching  the  matter  far  off,  have  taken  the  be- 
ginning from  blessed  Elias  and  .lohn.  Gf 
which,  Elias  seemethtous  to  have  been  more 
than  a  Monk,  and  John  to  have  prophesied  be- 
fore he  was  born.  But  other,  unto  which 
opinion  all  the  common  sort  doth  agree,  do 
affirm  that  Antony  was  the  liead  or  the  be- 
ginning ofthisprotcssion,  which  is  partly  true, 
for  he  was  not  so  much  before  all,  as  by  him 
the  desires  of  all  have  been  stirred  up.  But 
Amathas  and  Macarius  the  disciples  of  An- 
tonv,  of  which  the  former  buried  his  master's 
body,  do  yet  still  affirm,  that  one  Paul  a  The- 
ban,  was  the  prince,  or  first  beginner  of  this 
matter,  which  we  also,  not  so  much  in  the 
name,  as  in  opinion  do  approve."  In  these 
words  you  may  see  what  prmcipal  professors 


of  Hermits'  life,  Elias  and  John  Baptist  we-r« 
accounted  by  Hieronym.  Yet  the  Hermits  of 
his  time,  were  nothing  like  Popish  Heimits 
but  only  in  name. 

38.  Heretics  may  work  miracles,  to  confirm 
their  erroneous  opinions,  but  they  cannot 
prove  their  erroneous  opinions  by  the  Scrip- 
ture.s,  D€ut.\2.  August. deunilat.  ecclesix.cap- 
16.  It  is  sufficient  that  we  prove  by  the 
Scriptures  which  testify  of  the  truth  of  Christ's 
natural  body,  that  it  is  not  present  in  the  Sa- 
crament, according  to  the  Popish  imagina- 
tion, which  is  contrary  to  the  Scriptures,  and 
the  judgment  of  the  ancient  Fathers.  As  for 
lying  miracles,  such  as  Papists  work,  to  prove 
it  by  pricking  their  fingers  to  make  it  appear 
bloody,  or  by  sorcery  as  Marcus  the  heretic 
juggled  with  the  cup,  "  to  make  it  appear 
purple  and  red,  that  Christ  might  seem  to 
drop  his  blood  into  his  cup :"  we  leave  to  Po- 
pish heretics.  The  word  of  God  is  a  suffi- 
cient warrant  for  our  doctrme,  against  all  false 
and  counterfeit  miracles. 

41.  Reward  for  alms-deeds,  proveth  them 
not  meritorious.  For  the  reward  is  given  ac- 
cording to  God's  promise,  and  his  promise  is 
accordmg  to  his  grace  and  mercy,  and  not  ac- 
cording to  the  worthiness  of  the  work  :  which 
also  is  God's  gift,  and  not  our  merit:  and 
therefore  Augustin  saith  oftentimes,  God  "  in 
rewarding  our  works,  doth  crown  his  gifts," 
not  our  merits.    Psal.  70.  Con.  2.pml.  101 

Chapter  10. 

4.  The  Christian  ftlagistrate  or  Common- 
wealth, ought  to  permit  no  wickedness,  which 
he  knoweth  and  can  punish  :  neither  doth  the 
Holy  Church  tolerate  any  thing  that  is  "  against 
faith  and  good  life,"  as  Augustin  saith. 
Therefore  the  Church  of  Rome,  and  those 
Princes  and  Commonwealths,  that  permit 
open  whoredom  in  stews,  are  not  the  Church 
of  Christ,  nor  they  godly  Princes  and  Common- 
wealths, that  suffer  such  gross  wickedness, 
openly  and  daily  committed. 

9.  Except  in  the  case  of  fornication  Matt. 
5.  32.  19.  9. 

11.  Mark,  Luke,  and  Matthew  did  write  all 
by  one  spirit,  therefore  the  exception  express- 
ed in  the  one,  must  needs  be  understood  in 
the  other.  Else  you  may  as  well  say,  there 
can  be  no  separation  for  any  cause  as  you  say, 
tliere  can  be  no  marriage  after  divorce  for 
any  cause. 

19.  The  perfect  keeping  of  God's  command- 
ments procureth  everlasting  life,  but  every 
breach  of  them  deserveth  the  curse  of  God. 
Gahth.  3.  10.  Therefore  no  man  attaineth  to 
everlasting  life  by  keeping  of  God's  com- 
mandments, btit  by  the  mercy  of  God  in  Christ, 
apprehended  by  faith  without  respect  of  works 
or  merits. 

21.  This  was  a  special  precept  to  this  one 
person,  in  observing  %\h(  ii  nt'.  he  should  have 
declared  in  part,  iluii  he  liiid  k(  pt  the  com- 
miuulments  with  such  ;iHi(iinn,  as  the  law 
ot  (iod  requirelh.  But  in  neglecting  this  pre- 
cept he  declared  that  he  was  a  carnal  world- 
ly man,  far  from  the  true  love  of  God  and  his 


MARK. 


neighbours:  preferring  temporal  thin^  be- 
fore the  reward  of  elerrml  life.  As  lor  the 
superstitious  profession  of  Popish  Monks  and 
Fnars,  with  their  blasphemous  opinion,  to 
merit  for  themselves  and  for  others  that  will 
pay  for  it:  was  far  from  the  meaning  of  our  Sa- 
viour Christ.  Beside  that,  not  one  among  a 
thousand  of  them,  if  they  have  any  goods  or 
lands  before  their  profission,  do  sell  them, 
and  give  them  to  the  poor,  but  rather  to  their 
friends  and  kinsfolks,  or  luito  the  abbeys, 
where  they  know  they  shall  be  wealthily  and 
daintily  maintained.  The  Pope  also  is  good 
to  many,  and  granteth  them  capacities  to  i)os- 
sess  temporal  goods  and  benefices,  contrary 
to  their  former  vow. 

CHArXER  11. 
8.  You  must  first  prove,  that  Christ  is  present 
in  your  Mass  cake,  as  he  was  riding  to  Jeru- 
salem, in  such  sort  as  you  affirm.  Secondly, 
if  he  were  so  present,  seeing  he  commanded 
the  Sacrament  to  be  eaten;  you  carrying  it 
about  contrary  to  his  commandment,  cannot 
please  him  with  any  thing  that  you  do.  For 
now  he  is  to  be  worshipped,  at  the  right  hand 
of  God  in  heaven,  and  not  upon  earth.  Col.  3. 
1.  and  2. 

16.  God  cannot  abide  the  profaning  of  the 
Church  with  heretical  service,  and  preaching 
of  heresy  and  blasphemy,  therefore  he  abhor- 
reth  the  Popish  service  and  preaching,  which 
is  full  of  heresy  and  blasphemy.  As  for  our 
preaching,  being  justiilcd  by  the  word  of  God 
expressed  in  ihr  Scriptures,  and  referring  all 
honour  and  glory  of  our  salvation,  to  God  and 
Christ  only,  must  needs  be  far  from  blasphemy. 
But  Popery  giving  part  of  the  honour  of  God 
and  Christ  to  creatures,  and  part  to  their  own 
merits,  and  ceremonies  of  their  own  invention, 
is  both  heretical  and  blisphemous. 

17.  The  sacrifice  of  Christ's  body,  was  per- 
formed once  by  himself,  to  the  eternal  salva- 
tion of  all  his  chosen ;  Heh.  9.  and  10.  And 
therefore  the  repetition  thereof,  supposed  in 
the  Popish  Mass,  is  a  most  horrible  blasphemy 
against  the  sacrifice  and  eternal  Priesthood  of 
our  Saviour  Christ.  We  minister  the  Lord's 
supper,  according  to  his  own  institution.  We 
have  nothing  to  do  with  any  man's  invention  in 
celebration  of  the  blessed  Sacrament,  "The 
bread  which  we  break  is  the  participation  of 
the  body  of  Christ."     1  Cor.  10. 

26.  Though  more  be  required,  than  only 
faith,  yet  onfy  faith  obtaineth  remission  of  sins, 
at  God's  hand.     Rom.  4.  6.  &c. 

Chapter  12. 
17.  This  is  a  mere  slander  of  godly  Preach- 
ers, who  as  well  teach  the  Prince's  duty  to 
God,  as  the  subject's  duty  to  the  Prince.  But 
Papists  forbid  Princes  to  yield  that  duty  to 
God  which  they  owe  to  him  as  Princes; 
namely,  to  S3t  forth  and  maintain  his  religion 
by  their  laws,  and  to  punish  all  contemners 
thereof.  Aus:  Ep.  ad  Bonifac.  50.  And  the 
Pope  forbiddeth  subjects  to  yield  their  obedi- 
ence to  their  Princes  if  they  displease  him :  not 
only  those  that    renounce   his  heresy,  but 


even  them  that  agree  with  him  in  religion: 
yea  hireth  devilish  Monks  and  Friars  to  mur- 
der them,  as  the  example  is  manifest  in  France 
at  this  day. 

19.  .\  traitorous  and  heretical  note  confut- 
ed. Chap.  6. 

24.  Whensoever  the  Doctors  deduce  any  ar- 
gument out  of  the  Scriptures,  as  rightly  as  this 
IS  deduced  by  our  Saviour  Christ,  that  it  may 
be  concluded  in  true  and  lawful  syllogisms, 
out  of  the  words  of  the  Scripture,  we  acknow- 
ledge It  to  be  the  word  of  God,  as  well  as  that 
which  is  expressed  in  the  text.  But  not  every 
surmise,  or  unnecessary  collection  is  warrant- 
ed by  this  deduction.  Neither  would  the  Doc- 
tors themselves  be  otherwise  credited  in  their 
collections,  than  if  they  be  consonant  to  the 
holy  Scriptures.  "  In  my  writings,"  saith  Au- 
gustin,  "  I  desire  not  only  a  godly  reader, 
but  also  a  free  corrector."  De  Tnnit.  lib.  3. 
cap.  7.  "We  ought  not  to  account  the  dis- 
putations of  any  men,  though  they  be  CathoUc 
and  praiseworthy  men,  as  Canonical  Scrip- 
tures, so  that  we  may  not,  saving  the  reverence 
due  to  those  men,  disallow  or  refuse  any  thing 
in  their  writings,  if  perhaps  we  find  that  they 
thought  otherwise  then  the  truth  is,  being  un- 
derstood by  God's  help  either  of  other  men, 
or  of  ourselves.  Such  am  I  in  other  men's 
writings,  such  will  I  that  other  men  be  under- 
standers  of  my  writings."  Epist.  111.  For 
Purgatory,  Matt.  12.  32. 

24.  We  interpret  the  Scriptures,  according  to 
the  analogy  of  faith,  and  confirm  our  interpre- 
tation by  authority  of  the  Scriptures  them- 
selves, t iking  the  sense  of  the  Scriptures  out 
of  the  Scriptures  themselves,  as  all  true  Ca- 
tholics ought  to  do,  by  the  iudgment  of  Cle- 
mens, cited  in  the  decrees.  tHit.  37.  c.  relalum. 
When  the  Law  of  God  is  read,  let  it  not  be 
read  or  taught  according  to  the  power  or  un- 
derstanding of  our  own  wit.  For  there  are 
many  words  in  the  Holy  Scriptures,  which  may 
be  drawn  to  that  sense,  which  every  man  shall 
presume  of  his  own  head  :  but  it  may  not  be  so. 
For  you  ought  not  to  seek  a  foreign  and 
strange  sense  without  the  Scriptures  that  you 
may  confirm  it  by  any  means  by  authority  of 
the  Scriptures ;  but  you  must  take  their  sense 
of  truth,  or  the  true  sense  of  the  Scriptures 
themselves.  And  in  the  chief  matters  of  con- 
troversy between  us  and  the  Papists,  we  have 
the  consent  of  the  whole  Primitive  Church, 
and  the  most  ancient  and  apnroved  Fathers  of 
the  same.  The  power  of  God  how  great  it 
is,  we  know  :  but  we  do  not  acknowledge  that 
he  will  do  any  thing  contrary  to  his  will  and 
his  word.  _  Therefore  we  do  not  believe,  that 
his  body  is  present  in  miny  places  at  once, 
for  then  he  should  not  be  like  his  brethren  in 
all  things,  except  sin,  Heh.  2.  17.  He  shoiild 
not  retain  a  true  body,  whereunto  our  bodies 
i'l  the  resurrection,  should  be  made  conform- 
able, Philip.  3.  21.  yea  he  should  have  no  body 
at  all,  yUzn^i.  Epist.  57.  Dardano. 

33.  To  the  keeping  of  the  law  faith  only 
is  not  sufficient,  but  perfect  piety  and  charity 
are  required.  But  to  justification  of  a  sirmer, 
that  hath  not  kept  the  law,  faith  only  is  sat 


MARK 


fkient,  Rom.  4.   and  5.  yet  that  faitli  which 
worketh  by  charity. 

Chapter  13. 

14.  Calvin's  doctrine  tendeth  to  none  other 
end,  but  that  God  and  Christ  only  might  stand 
in  the  holy  place,  and  have  all  that  honour  and 
service,  which  is  due  to  him  alone.  The  Sa- 
craments of  the  Church,  which  be  of  Christ's 
institution,  he  acknowlodgeth.  As  for  the 
sacrifice  of  the  Mass,  as  a  horrible  blas- 
phemy against  the  only  sacrifice  of  Christ's 
death,  once  offered  for  ever,  he  doth  worthily 
abhor.  And  more  properly  is  the  sacrifice 
of  the  Mass,  the  abommation  of  desolation, 
which  overthroweth  the  effect  of  Christ's  only 
sacrifice,  and  maketh  it  like  the  sacrifices  of 
the  Law,  which  being  often  repeated,  could 
never  take  away  sins,  Heb.  10.  11.  Concern- 
ing the  testimony  of  Hippolytus,  Matt.  24. 
Cyprian,  or  whosoever  was  author  of  that 
treatise,  speaketh  not  a  word  of  the  sacrifice 
of  file  Mass:  but  the  words  you  take  hold 
of,  be  these,  against  the  Capemaites,  which 
thought  they  should  eat  the  flesh  of  Christ, 
eod,  or  roasted,  and  chopped  in  pieces : "  where- 
as" saith  he,  "  the  flesh  of  his  person,  if  it  were 
parted  in  gobbets,  could  not  suffice  all  man- 
kind, which  being  once  spent,  religion  might 
have  seemed  to  have  been  lost,  seeing  lie 
should  have  nothing  left  for  sacrifice."  Ilis 
meaning  is  plain,  if  the  flesh  of  Christ  had 
been  consumed  before  his  passion,  he  should 
not  have  had  his  body  to  be  offered  in  sacri- 
fice, for  the  redemption  of  the  world,  and  so 
the  Religion  of  Christ  should  have  come  to 
nothing.  For  that  he  knew  not  your  transub- 
stantiaiion,  his  words  following  a  little  after 
do  testify,  where  he  saith:  "The  bread  is 
meat,  blood,  life,  flesh,  substance,  his  body, 
the  Church,  which  must  needs  be  understood 
spiritually  and  sacramentally,  or  else  you 
must  make  more  transubstantiations  than  one. 

20.  Neither  Daniel,  nor  John,  tell  the  cer- 
tain time  of  Antichrist's  reign,  according  to 
our  measure  of  time.  Matthew,  24.  Apoc.  11. 
Apoc.  12. 

22.  We  know  the  ordinary  gift  of  working 
miracles,  is  long  since  ceasecf  in  the  Church, 
and  we  mean  not  to  counterfeit  as  yon  do, 
and  long  h;ive  done.  Our  faith  being  ap- 
proved by  the  Scriptures,  is  confirmed  by  all 
the  mi-racles  of  Christ  and  his  Apostles. 

Chapter  14. 

6.  Neither  your  authority,  nor  your  cause, 
is  any  thing  like  to  Christ's,  therefore  you 
ought  not  to  abuse  the  words  of  his  answer 
for  your  private  gain.     Matt.  26. 

22.  In  the  same  book  and  chapter,  he  hath 
these  words,  "Thou  hast  learned,  that  of 
bread  it  is  made  the  body  of  Christ,  and  that 
wine  and  water  is  put  into  the  cup,  but  by 
consecration  of  the  heavenly  word  it  is  made 
blood.  But  peradventure,  thou  wilt  say,  I  see 
not  the  show  of  blood,  but  yet  it  hnth  a  simi- 
litude. For  as  thou  hast  received  the  simili- 
tude of  his  death,  so  also  thou  drinkest  the 
similitude  of  his  precious  blood,  that  there  be 


no  horror  of  blood,  and  yet  it  may  work  the 
force  of  redemption."  Also  cap.  5,  of  the 
same  book,  he  rehearselh  the  words  of  the 
priest  in  the  Liturgy  used  in  his  time.  The 
priest  saith,  '  Make  unto  us  this  oblation  as- 
cribed, reasonable,  acceptable,  which  is  the 
figure  of  the  body  and  blood  of  Christ  our 
Lord  Jesus."  Lo  what  a  friend  Ambrose  is 
to  your  transubstantiatiou,  corporal  presence, 
communion  under  one  kind,  and  the  sacrifice 
of  the  very  body  and  blood  of  Christ  in  the 
mass. 

23.  The  words  of  Ambrose  are  impudently 
falsified,  which  I  have  set  down  truly,  ver.  22. 

23.  Clemen's  constiiut.  lib.  8.  c.  ultimo,  which 
is  good  aiithority  against  you,  because  you 
produce  him  against  us,  saith,  that  other  were 
present  beside  the  apostles.  Matt.  26.  And  if 
it  were  true,  that  none  were  present  but  the 
apostles,  which  you  say  were  priests,  yet  the 
commandment  and  institution  is  for  all  men  to 
drink,  as  is  manifest  by  Paul,  1  Car.  11.  Or 
else  by  as  great  reason,  you  may  say,  the 
commandment  to  take  and  eat  the  bread,  per- 
taineth  not  to  all  men,  but  to  the  priests  only, 
because  such  only  were  present,  as  you  say. 

22,  24.  We  do  certainly  believe  the  words 
of  Christ  to  be  true,  and  his  very  body  and 
blood  to  be  given  us,  to  be  received  spirit- 
ually. And  yet  we  hold  with  Epiphanius  in 
the  same  place,  that  the  sacramental  bread 
is  "neither  equal,  nor  like  to  Christ,  neither 
to  the  similitude  of  his  flesh,  nor  to  his  invisi- 
ble deity,  but  is  insensible  as  concerning 
power,  whereas  we  know,  that  our  Lord  is  all 
sense,  all  sensible,  all  God,  all  moving,  all 
working,"  &c.  Likewise  we  say  with  Chry- 
sostom,  that  "  this  sacrifice  is  a  token  and  sign 
of  Christ's  death  ;  and  that  when  our  Saviour 
Christ  delivered  this  mystery,  he  delivered 
wine  of  the  fruit  of  the  vine."  Chrysostoin 
therefore  was  no  maintainer  of  transubstan- 
tiation,  but  of  the  truth  of  our  Saviour  Christ's 
words,  in  their  right  and  sacramental  sense 
and  meaning.     Malt.  horn.  83. 

66.  Whether  Peter  came  to  Rome,  or  no, 
it  is  certain  he  feared  not  all  the  power  of  the 
world  that  was  set  against  the  Gospel. 

71.  Mark  that,  in  Augustin's  words,  Peter's 
primacy  and  preferment  is  in  order  of  the 
apostles,  not  in  degree,  honour,  dignity,  or 
authority.  Ambr.  de  incam.  Dom.  c.  4.  Ci/pr 
de  unitate  Ecclesia.  Hierom.  cont.  Jov.  lib.  1. 

Chapter  15. 
11.  When  the  Pope  and  his  Prelates  fol- 
low the  tyranny  of  the  Jewish  high  Priests, 
in  persecuting  Christ  in  his  members,  they 
are  rightly  compared  unto  them.  And  yet 
the  name  and  office  remaineth  honourable, 
as  of  God's  institution.  For  we  acknow- 
ledge the  singular  sacrificing  priesthood  of 
our  Saviour  Chri.'sf,  and  the  spiritual  priest- 
hood of  all  true  Christians.  And  according 
to  right  etymology,  the  priesthood  of  the 
law  of  Christ,  and  of  his  members,  should 
have  another  name  than  that  which,  in  the 
New  Testament,  is  given  to  the  ministers 
of  the  Church :  as  in  Hebrew,  Greek  and 


MARK. 


87 


Laiiii  it  hath.  But  seeing  use  hath  otherwise 
gotten  the  upper  hand,  we  contend  not  about 
the  name.  But  wiiere  you  say,  the  new 
priesthood  alter  the  order  of  Melcliisedec, 
was  began  when  the  old  priesthood  ot  Aaron 
ceased,  it  is  true,  if  you  understand  it 
rightly,  of  the  singukir  priesthood  of  our  Sa- 
viour Christ,  which  never  passeth  from  liis 
person,  and  of  wliich  order  there  is  no  nmre, 
out  he.  Heb.  7.  But  when  you  mean  there- 
by your  Popish  sacrificmg  priesthood,  and 
that  every  Popish  priest,  is  a  priest  alter 
the  order  of  Melchisedec,  it  is  most  horrible 
blasphemy  against  the  Son  of  God,  who  only 
is  a  priest  after  the  order  of  Melchisedec. 
Because  as  he  only  is  the  King  of  peace,  and 
King  ot  righteousness,  so  only  is  without  la- 
ther of  his  manhood,  and  mother  of  his  God- 
head, without  genealogy  of  his  Godhead, 
having  neither  beginning  of  his  days  nor  end 
of  his  lile,  and  therefore  continueth  a  priest 
for  ever,  and  hath  no  successors  in  this 
priesthood,  being  confirmed  to  him  by  oath 
of  tlie  Lord  himself,  alter  he  hath  .=aid  unto 
liini,  "  Sit  thou  on  my  right  hand  imlil  I  nuike 
thine  enemies  thy  footstool."  Read  the  7ih 
chapter  of  the  Epistle  to  the  Hebrews,  and 
llOili  Psalm,  and  I  marvel  if  you  will  not 
spit  in  the  face  of  every  Popish  Priest,  that 
dare  open  his  blasphemous  mouth,  and  say 
he  is  a  priest  after  the  order  of  Melchisedec. 
That  the  ministry,  eldership,  or  priesthood 
of  the  New  Testament  shall  continue  to  the 
end  of  the  world,  we  do  acknowledge,  and 
shall  have  the  assistance  of  the  Holy  Ghost 
to  teach  it  all  truth,  as  every  true  Christian 
man  hath  the  same  promise.  Johii  16,  13, 
Jolrn  14,  16,  and  John  15,  26.  But  thereof  it 
followeth  not  that  every  priest  shall  always 
hold  the  truth,  nor  that  every  one  that  is 
called  a  Christian  shall  continue  in  true 
doctrine. 

The  prayer  of  Christ  was  performed  in 
Peter,  that 'in  his  great  and  gracious  fall,  his 
faith  failed  not,  but  brought  him  to  repent- 
ance. Our  Saviour  Christ  prayed  for  all  his 
Apostles,  that  God  would  sanctify  them  in 
his  truth,  and  for  all  that  should  believe  in 
him  through  their  preaching.  John  17.  Yet 
no  man  gathereth  thereof,  that  every  suc- 
cessor of  the  Apostles,  and  every  true  Chris- 
tian hath  a  pri\ilege  hereby,  that  he  cannot 
err,  as  you  would  insinuate  by  Christ's 
prayer  for  Peter,  that  the  Pope  hath  as  Pe- 
ter's successor.  Whereas  that  prayer  spe- 
cially concerneth  Peter's  person,  in  respect 
of  his  particular  danger  through  his  fall :  and 
by  analogy  all  Christians,  as  well  as  Peter's 
successors,  who  by  Christ's  intercession  are 
holden,  that  their  faith  faileth  not  in  temp- 
tation. Luke  22.  And  that  Christ  saith  to 
all  the  Apostles,  and  in  them  to  all  true 
preachers  :  he  that  heareth  you,  heareth  me  : 
It  is  true  while  they  preach  nothing  but  that 
they  have  learned  of  Christ.  For  otherwise 
Christ  speaketh  not  in  them,  nor  by  them. 

15.  If  it  be  the  faith  of  Popish  Catholics, 
for  all  Christian  Catholics  abhor  it,  to  con- 
spire to  murder  their  prince,  to  invade  their 


country  with  foreign  power,  to  acknowledge 
the  authority  of  an  Italian  priest,  that  hath 
set  forth  his  Antichristian  bull,  to  deprive 
their  lawful  prince  of  her  royal  estate,  crown 
and  dignity,  life  and  allegiance  of  her  sub- 
jt'cis  ;  no  flu  isiian  judge  need  to  fear,  to  give 
scnii  iicc  MiMinsi  such  Popish  Catholics,  for 
tin  11  h.  I,  !,c,il  iiiiil  traitorous  faith. 

30.  True  Cliri-.iians  say  not  so,  but  rather 
thus:  The  naiuial  bod/ of  Christ  can  suffer 
no  hurt  or  contumely  :  ihe  Popish  mass  cake, 
can  suffer  hurt  or  contumely  :  ergo,  the  na- 
tural body  of  Christ  is  not  the  Popish  mass 
cake,  or  the  Popish  mass  cake  is  not  the  na- 
tural body  of  Christ. 

34.  See  the  answer.  Matt.  27,  40  ;  and  thou 
shall  plainly  perceive,  that  Calvin  hath  writ- 
ten nothing  that  soundeth  against  the  ho- 
nour of  God,  and  Christ  our  only  Redeemer. 

46.  This  duty  was  acceptable  before  God, 
as  proceeding  from  faith  and  love  towards 
our  Savi,our  Clirist,  but  not  meritorious.  Nei- 
ther is  it  commended  as  an  example  to  faith- 
ful men,  "  to  use  all  honour  and  devotion 
towards  the  bodies  of  Saints,  and  holy  per- 
sons," for  that  were  horrible  idolatry,  to  use 
all  honour  and  devotion,  which  is  due  only 
to  God,  towards  dead  men's  bodies.  But  it 
is  an  example  to  use  such  reverent  handling 
and  laying  of  them  up,  as  is  a  duty  of  cha- 
rity towards  the  departed,  and  of  faith  in  the 
resurrection,  without  any  superstitious  wor- 
shipping of  the  bodies.  From  which  Joseph 
and  Nicodemus  abstained,  though  they  bu- 
ried the  body  of  Christ  himseli;  infinitely 
much  more  precious  than  the  body  of  any 
other  holy  person.  By  this  simple  burial 
of  our  Lorn,  saith  Beda,  the  ambition  of 
rich  men  is  condemned  which  cannot  be  with- 
out their  riches,  no  not  in  their  grave. 

Chapter  16. 

1.  Still  you  plead  for  Corlan  your  offering 
box,  upon  which  foundation  your  Church  is 
builded.  These  women's  good  will  was  com- 
mendable, but  void  of  merit.  And  their  faith 
had  been  a  great  deal  more  commendable,  if 
they  had  not  bestowed  this  cost  upon  one 
that  was  dead,  but  had  waited  for  his  resur- 
rection the  third  day,  according  to  his?  pro- 
mise. There  were  other  causes  in  his  ap- 
pearing first  unto  the  women,  than  their 
charges  bestowed  in  spices  for  his  funeral. 

7.  A  poor  prerogative  in  naming  Peter,  to 
build  up  the  kingdom  of  Antichrist.  Al- 
though Peter  be  here  named  specially,  not 
in  respect  of  dignity,  but  in  respect  of  his 
infirmity,  because  he  having  most  shame- 
fully fallen,  was  now  especially  to  rejoice  at 
the  resurrection  of  his  master,  by  whom  he 
had  obtained  recovery  from  his  fall. 

12.  Christ  took  upon  him  none  other  shape, 
but  the  disciples'  eyes  were  hidden,  that  they 
did  not  know  him,  us  it  is  manifest,  Luke  24, 
16,  so  that  the  alteration  of  shape,  was  in 
their  eyes,  not  in  his  body.  Beda,  Marh  \&and 
L'ike  24.  What  Christ  can  do  in  altering  his 
shape,  we  doubt  not,  but  what  he  will  do  or 
hath  done,  we  must  learn  out  of  his  word. 


BH 


MARK. 


16.  A  fand  argument  against  justification 
by  faith  nniy,  so  often  repeated.  I'iiat  faith 
which  God  respecteth  only  in  justifying  the 
ungodly  man,  is  afterward  fruitful  of  good 
works,  which  as  Augustin  saith,  go  not  before 
justijication  but  follow  him  that  is  jiislifiud.  De 
fide,  ct  oper.  cap.  14. 

17.  \  ou  are  in  hope  to  delude  the  world 
again  with  feigned  jniracles,  and  tlierefore 
you  speak  of  the  gift  of  miracles,  as  though 
It  were  still  executed  by  certain.  But  if  you 
will  obtain  credit  by  working  of  miracles 
you  must  not  bring  in  counterleit  cranks,  oui 


of  whom  you  have  cast  out  devils,  or  whom 
you  have  made  whole,  as  of  late  Margaret 
Jesop,  a  woman  of  your  religion :  But  you 
must  bring  them  that  speak  with  new 
tongues,  that  take  away  serpents,  that  drink 
any  deadly  thing  and  it  shall  not  hurt  them,  so 
shall  you  declare,  that  your  former  works  are 
not  feigned  and  lying  miracles,  but  such  as 
Christ  gave  power  to  his  disciples  to  work  in 
his  name.  And  yet  if  you  could  do  these 
things  indeed,  except  your  doctrine  were 
agreeable  to  the  holy  Scriptures,  wc  would 
hold  you  accursed. 


ANSWER  TO  THE  ARGUMENT  OF  LUKE'S  GOSPEL. 


He  is  buried  at  Constantinople :  to  which 
city  his  bones,  with  the  relics  of  An- 
drew the  Apostle,  were  translated  out  of 
Achaia  the  twentieth  year  of  Constantinus. 
And  of  the  same  translation  also  in  another  place 
against  Vigilanlius  the  heretic:  It  grieveth  him 
that  the  reUcs  of  the  Martyrs  were  covered 
with  precious  covering,  and  that  they  are  not 
either  tied  in  clouts  or  thrown  to  the  dung- 
hill :  why,  are  we  then  sacrilegious,  when  we 
enter  the  Churches  of  the  Apostles  /  was 
Constantinus  the  Emperor  sacrilegious,  who 
translated  to-  Constantinople  the  holy  relics 
of  Andrew,  Luke,  and  Timothy  :  at  which 
the  devils  roar,  and  the  inhabiters  of  Vigilan- 
lius confess  that  they  feel  their  presence  ? 
His  sacred  body  is  noiv  at  Padua  in  Italy,  v;hi- 
tlier  it  was  again  translated  from  Constanti- 
nople. 

The  estimation  of  Saints'  relics,  in  Hie- 
rom's  tiine,  though  it  was  somewhat  exces- 
sive, yet  it  was  far  from  the  idolatry  and  su- 
perstiiion  of  the  Papists.  For  this  he  vvriteth 
nd  Riparium  contra  Vigilant.  "  But  we  do 
not  worship  and  adore,  I  say,  not  the  relics 
of  martyrs,  butneitlier  the  sun  and  moon,  not 
angels  and  archangels,  not  cherubin,  not  se- 
raphin,  or  any  name  that  is  named  in  this 
world,  or  in  the  world  to  come,  lest  we 
should  serve  the  creature  rather  than  the 
Creator  which  is  blessed  for  ever.  But  we 
honour  the  relics  of  the  martyrs,  that  vve 
might  worship  him,  whose  martyrs  they  are." 
Yon  see  by  these  words  that  he  alloweth 
honour,  that  is,  a  reverent  estimation,  but  no 
worship,  adoration  or  service,  to  be  done  to 
the  bodies  or  relics  of  Saints  :  when  yet  it  is  to 
be  thought,  they  had  the  true  relics  of  Saints. 
Whereas  yours  are,  for  the  most  part, false  and 
counterfeit,  to  deceive  the  people  and  to  i)ro- 


cure  full  ofierings.  And  where  you  say  Luke's 
body  is  now  at  Padua,  whither  it  was  again 
translated  from  Constantinople,  how  are  vou 
able  to  prove  it?  or  how  is  it  like,  the  ilm- 
perors  of  Constantinople,  would  sufl'er  it  to 
be  brought  into  Italy  ?  The  sixth  lesson 
upon  Luke's  day  in  your  Popish  Fortius,  saith 
it  is  still  working  miracles  at  Constantinople. 
But  Blondus  saith  it  is  at  Padua,  with  Ma- 
tliias'  body,  and  as  like  the  one  as  the  other. 
For  Mathias  hath  another  body  at  Roine,  ad 
Maria  7najoris,  and  a  third  at  Triers,  besides 
parts  in  other  places.  And  a  little  touch  to 
the  report  of  Hierom,  concerning  Luke's 
bones,  Gaudentius  Bishop  of  Brixia  some- 
what elder  than  he,  was  persuaded  that  they 
were  in  a  Church  which  he  dedicated  at 
Fundi,  as  appeareth  by  his  sermon  made  at 
the  dedication,  and  so  was  Paulinus  Bishop 
of  Nola.  Epist.  12.  He  saith  they  were 
brought  out  of  Achaia,  where  Gaudentius 
saith,  he  ended  his  life  with  Andrew,  in  the 
city  of  Patrse  =  your  Portius  saith,  he  was 
buried  in  Bithj'nia.  Hierom  saith  this  trans- 
lation was  in  the  20th  year  of  Constantiiis, 
you  say  of  Constantinus.  And  although  in  his 
second  invective,  against  Vigilantius,  Con- 
stantinus .  is  named,  instead  of  Cons'antius 
through  the  printer's  fault,  yet  the  error  is 
easily  discovered,  by  the  ancient  chronicle 
that  goeth  under  the  name  of  Hieroiri  :  re- 
ferring this  translation  plainly  to  the  time  of 
Constaniius,  though  not  agreeiiig  with  Hie- 
rom in  the  20th  year,  but  noting  it  in  the  two 
and  twentieth  year  of  Constantius.  And 
might  not  Vigilantius  have  replied  that  Con- 
stantius was  a  sacrilegious  Arian  ?  of  whose 
translation,  Hierom  taketh  so  great  autho- 
rity, whatsoever  the  relics  were,  and  whether 
the  devils  did  roar  at  their  presence  or  no. 


THE  ANSVS^ER  TO  THE  ANNOTATIONS  ON  LUKE'S  GOSPEL. 


Chapter  1. 
3.  Ordirinry  means,  are  not  to  be  neglected, 
bdt  used  for  the  discussing  of  controversies 
in  Couiunis,  hut  the  holy  scripture  is  the  rule 
whereby  the  drlinition  imjst  be  made,  if  it  be 
true,  aa  in  the  Council  of  the  Apostles,  Acts 


15.  But  that  the  Pope  is  God's  vicar,  or  Pre- 
sident of  general  Councils,  or  hath  any  pro- 
mise, that  he  cannot  err,  or  any  special  di- 
rection of  God's  spirit,  as  the  holy  men  of 
God  had,  which  did  endite  the  Scriptures,  it 
is  never  able  to  he  proved      Neither  is  the 


J.UKE. 


89 


preface,  nor  conclusion  of  the  author  of  the 
second  book  of  Maccabees,  any  thing  like  to 
this  preface  of  Luke  ;  which,  though  it  be 
directed  to  one  special  person,  yet  it  contain- 
eth  nothing  unworthy  of  the  majesty  oi  the 
Holy  Ghosi,  as  those  of  the  Maccabees  do. 
Whore  tlie  aut'ior  acknowledgeth  his  infirmi- 
ty, askcih  parduHr  if  he  have  not  done  suffi- 
ciently, wntetli  to  serve  the  vain  delight  of 
men  by  variety  of  story  :  Whereas  Luke,  as 
the  pen  ot  the  Holy  Ghost,  doubteth  not  to 
say,  that  he  hath  exactly  attained  to  the  truth 
of  all'  things,  and  set  forth  the  same  to  the 
certain  coniirmation  of  the  faith,  wherein 
Theophilus  had  been  instructed,  which  is 
necessaiyfor  every  Christian,  though  it  was 
first  written  unto  Theophilus.  Beside,  that 
second  book  of  stories  hath  many  things 
false,  that  are  disproved  by  the  first  book  of 
the  Maccabees,  and  by  Josephus,  but  spe- 
cially matter  contrary  to  the  canonical  Scrip- 
tures, as  a  commendation  of  Razis,  for  killing  j 
himself,  2  Mace.  14.  It  is,  therefore,  false 
and  blasphemous  against  God's  word,  to  say, 
that  Luke  useth  like  humane  speeches,  to  the  j 
author  of  that  book.  j 

C.  Christian  men  are  just  indeed  before  ; 
God,  though  not  by  their  own  merit,  but  bv 
the  justice  of  Christ  imputed  to  them  through 
faith.  Augustin  de  'pecc.  trier,  and  re.  lib.  2. 
c.  13. 

6.  Neither  of  those  three  things  can  be 
proved  out  of  the  text.  For  good  men  may  ' 
walk  in  all  the  commandments  of  God,  though 
they  can  keep  never  a  one  perfectly.  And 
faith  only  in  the  merits  of  Christ,  is  imputed  ; 
for  righteousness  to  all  those  that  are  justi- ; 
fied  by  God  without  respect  of  works.  Rom.i.  | 
Therefore  keeping  and  doing  of  God's  com-  j 
mandments,  is  not  the  cause  of  our  justifica- j 
tion  before  God,  but  the  effect  and  fruit 
thereof.  Gaitdent.  Brixi,  epist.  ad  Paulum.  \ 
So  were  Zachary  and  Elizabeth  justified  be-  j 
fore  God  bf  faith,  as  Abraham  was,  and  as  a  | 
fruit  of  true  justification,  walked  in  all  the 
commandments  of  God,  in  the  sight  of  men 
blameless.  For  otherwise  no  man  can  say,  ; 
his  heart  is  clean.  If  God  should  examine 
our  iniquities,  who  were  able  to  abide  it? 
Zachary  and  Elizabeth  were  holy  and  just 
persons,  yet  not  free  from  sin.  For  Zachary 
as  one  of  God's  people  looked  to  have  renii.s- 
sion  of  his  sins,  and  salvation  by  Christ  and 
not  by  his  works,  Litke  1.  77. 

6.  '  The  word  used  by  the  Prophet  in  the 
119th  Psalm  signifieth  properly  ordinances 
and  statutes,  as  all  that  are  meanly  learned 
in  the  Hebrew,  do  know.  And  although  the 
Greek  interpreter  in  that  Psalm,  translated  it 
iiKutioiiara,  your  vulgar  Latin  interpreter, 
doth  most  commonly  in  the  law,  translate  it 
Ceremonias,  ceremonies,  Deut.  4.  5.  6.  7.  and 
80  commonly  almost  in  every  Chapter.  The 
Greek  interpreter,  not  always  (5i/cuia)/uara,  but 

sometimes  vo^iov,  TrpoaTay^iaTu,  tvro'Kaf,   that  is,  1 

the  law,  ordinances,  commandments.     And  j 
in  the   same  chapter  he   translated  it  both 

^iKuiui^ura  and   irpoaTa^ara,  Deut.  11.   ver.    32. 

bv  which  it  is  evident,  that  the  one  word  sig- 1 


nifieth  no  more  than  the  other.  And  that  in 
HtKaiufiara  we  must  Seek  no  greater  mystery 
of  justification,  than  in  irpo<Truy//«ru,  which  sig- 
nifieth ordinances,  commandments,  decrees, 
or  statutes.  Saving  that  the  Hebrew  word  is 
iiiaiiv  l-.nii's  irlVrred  to  precepts  which  be  of 
(-11  MionK  .-,  ^is  the  vulgar  Latin  interpreter 

(Idih   r iiMiily  translate   it.     And  so   it   is 

iiK).-.t  like,  that'  Luke  useth  the  word  iiKoim- 
ItuTu,  as  it  is  commonly  used  in  the  Greek 
text  of  the  law.  "I'herefore,  seeing  you  cavil 
about  the  sound  of  a  word,  contrary  to  the  use 
thereof,  our  interpreters  did  well  to  avoid  the 
term  justifications,  whereabout  you  quarrel, 
and  to  translate  it  according  to  the  meaning 
of  the  Greek  writer,  and  the  usual  accepta- 
tion of  the  Greek  word.  And  why  should 
not  a  Latin  interpreter  use  Tully's  word  for- 
sooth being  apt  for  the  Greek,  ratiier  than 
any  barbarous  term,  not  so  fit  or  agreeable 
unto  it  ? 

10.  The  condition  of  the  Church  of  Christ 
is  otherwise,  than  it  was  then  under  the  law. 
For  now  all  things  must  be  done  in  the  con- 
gregation to  the  understanding  and  edifying 
of  the  people  ;  insomuch,  as  ifa  man  had  the 
miraculous  gift  of  tongues,  he  might  not 
speak  in  the  Church  vvitliout  an  interpreter. 
1  Cor.  14. 

14.  Belike  John  is  born  again  with  you  eve- 
ry Midsummer  day.  The  joy  that  was  at  the 
birth  of  John,  though  it  were  great  yet  it  was 
obscured  by  the  glorious  birth  of  Christ.  And 
seeing  Christ  is  not  only  born,  but  also  hath 
suffered  death,  is  risen  again,  and  ascended 
into  heaven:  "The  joy  of  Johii's  birth  in  the 
Catholic  Church  of  Christ,  is  hidden  and  dim- 
med, as  the  light  ofa  star,  by  the  sun  shining 
at  noon  days.  John  himself  ackowledged, 
that  he  was  to  diminish,  as  Christ  increased, 
John  3.  30.  The  Angel  therefore  did  not 
prophesy  of  your  Popish  celebrating  of  his 
nativity,  but  of  the  joy  that  many  shoidd  have, 
which  looked  for  the  redemption  of  Israel 
which  was  at  hand,  when  John  the  forerunner 
of  Christ  was  born.  Otherwise  the  Church 
of  God  communicateth  with  the  joy  of  God's 
Saints  at  that  time,  not  only,  nor  chiefly,  in 
celebration  of  the  memory  of  John's  nativity, 
but  in  contemplation  of  the  performance  of 
God's  promises,  at  all  times  of  the  year. 

23.  Paul,  who  alloweth  a  bishop  and  elder 
to  be  the  husband  of  one  wife,  is  to  be  credit- 
ed, what  is  meet  for  the  ministers  of  the 
Church,  rather  then  Hieronym  and  Ambrose. 
Against  whom  I  oppose  Clement  Alexandri- 
nus  and  Paphnutius,  with  the  whole  general 
council  of  Nice,  who  thought  it  not  expedient 
that  the  ministers  of  the  Church  should  ab- 
stain from  their  lawful  wives.  Matt.  cap.  8. 
And  seeing  the  Holy  Ghost  hath  made  iio  such 
law  for  them  that  receive  the  communion,  to 
abstain  from  their  wives,  we  take  not  upon 
us  to  be  wiser  than  God.  Otherwise  all  men 
are  exhorted  to  live  in  marriage,  soberly,  and 
temperately  :  but  not  to  separate  themselves 
one  from  another,  except  it  be  for  a  time,  by 
consent,  that  they  may  be  exercised  in  fasting 
and  prayer,  and  then  to  come  together  again 


LUKE. 


lest  Satan  tempt  them  for  their  incontinency. 
1  Cor.  7.  5. 

28.  The  words  of  the  Angel,  are  profane- 
ly, superstitioiisly,  and  idolatrously  abused  by 
the  ignorant  Papists,  as  a  prayer,  when  they 
are  none,  mumbled  in  Latin,  whereof  they 
know  not  the  sense,  said  unto  stocks  and 
stones,  yea  to  God  himself:  the  learned 
sort,  if  not  approving,  yet  winking  at  such 
shameful  absurdities. 

28.  Papists  in  often  repetition  of  these  words 
do  shamefully  abuse  them,  seeing  they  say 
them  not,  nor  can  say  them,  in  that  sense  they 
were  uttered  by  the  Angel  and  Elizabeth. 
Seeing  they  do  so  often,  and  so  vainly  repeat 
them  upon  their  beads,  like  the  heathen,  ra- 
ther in  derision,  than  honour  of  Christ  and 
the  Bles.sed  Virgin,  Matt.  6.  7.  And  what 
mystery  or  sum  of  the  Gospel  soever  be  con- 
tamed  in  them,  the  ignorant  people  under- 
stand nothing  at  all,  who  by  your  good  wills, 
should  not  understand  the  words  in  their  mo- 
ther tongue.  If  the  Grecians  use  them  well 
in  their  Mass,  why  do  not  you  use  them  in 
yours?  If  they  use  them  superstitiously,  why 
do  you  allege  their  example  ?  The  liturgies 
that  you  quote,  be  counterfeit  under  the  names 
of  James  and  Chrysostom.  And  the  one  of 
them  is  a  good  confutation  of  the  other.  For 
if  the  Greek  Church  had  a  Liturgy  written 
by  James  the  Apostle,  who  would  think  that 
Chrysostom  would  make  a  new  ?  Again,  if 
Chrysostom  had  made  a  Liturgy,  he  would 
not  have  made  a  prayer  for  Pope  Nicholas, 
that  lived  almost  five  hundred  years  after  hiin, 
nor  for  the  Emperor  Alexius,  who  lived  seven 
hundred  years  after  him.  This  stufTthere- 
fore  is  m.uch  later  than  the  Apostle  James,  or 
Chrysostom's  age. 

2S.  First,  it  is  a  slander,  that  we  make  the 
Virgin  Mary  no  better  than  other  vul^^ar  wo- 
men. For  we  acknowledge  that  she  was 
blessed  above  all  other  women,  in  that  she 
was  chosen  to  be  the  mother  of  our  Saviour 
Christ,  and  that  she  was  full  of  the  graces  of 
the  Holy  Ghost,  but  yet  a  woman,  no  goddess, 
a  sinner,  no  Saviour,  and  yet  as  free  irom  sin, 
as  the  infirmity  of  man's  nature  could  be. 
Secondly,  concerning  our  translation,  we  say, 
the  Greek  word  signifieth,  freely  leloved,  not 
full  of  grace  :  both  in  this  place,  and  in  the 
Ephesians  the  first :  by  the  testimony  of  all 
Greek  Dictionaries:  by  Chrysostom's  judg- j 
ment,  whose  words  are  these  :  ck  uttcv,  he 
saith  not  cxaptaaro,  which  he  hath  given,  but 
cX'iiTioacv,  but  whereby  he  hath  made  us  free- 
ly beloved,  that  is,  he  hath  not  only  delivered 
us  from  our  sins,  but  also  hath  made  us  his 
beloved  friends,  as  if  one  had  gotten  a  scab- 
bed fellow,  rotten  through  pestilent  sickness, 
age,  poverty,  and  'famine,  and  should  by  and 
by  make  him  a  beautiful  young  man,  which 
shall  exceed  all  other  in  beauty,  &c.  what 
clearer  testimony  can  we  have,  that  the 
Greek  word  doth  signify,  freely  beloved  ? 
And  yet  it  is  true,  thaf  the  Virgin  Mary  espe- 
cially, and  all  other  Christians  generally,  was, 
and  are  endued  with  excellent  gifts  of  God's 
grace  :  as  Chrysostom  saith  of  all,  and  the 


rest  of  the  Fathers,  whom  you  quote,  say  of 
the  Virgin  Mary.  But  our  question  is,  whe- 
ther the  Virgin  Mary  had  these  graces  of  her 
self,  or  of  the  free  gift  and  love  of  God,  with- 
out her  merits.  And  what  the  Greek  word 
signifieth  properly,  not  how  it  hath  of  some 
heretofore  been  imperfectly  translated  into 
Latin.  Chrysostom.  Ex.  Lnke,  cap.  1.  De  nat. 
Johaiinis  Baptists,  rehearseth  these  words  of 
the  Angel  in  this  sort  :  Peace  be  to  thee,  which 
hast  found  favour  vnth  the  Lord.  That  »>X/co  ntvos, 
Luke  16,  is  translated, /uZio/ sores,  it  proveth 
not,  that  all  participles  derived  of  such  verbs, 
must  signify  such  a  fulness  as  you  imagine, 
answer  to  your  preface,  sect.  59. 

31.  Though  Augustin  gather  that  she  had 
vowed  virginity,  yet  it  followeth  not  of  the 
text.  Therefore  Ambrose  bringeth  another 
cause  why  she  asked  how  shall  this  be  ?  &c 
"She  had  read,"  saith  he,  "the  prophecy  of 
Isaias.  Behold  a  virgin  shall  conceive,  and 
bring  forth  a  son,  therefore  she  believed  that 
it  should  be,  but  she  had  not  read  how  it 
should  be.  For  how  it  should  be,  it  was 
not  revealed  to  that  great  Prophet.  For  so 
great  a  mystery  was  not  to  be  uttered  by  the 
mouth  of  a  man,  but  of  an  Ansel.  Therefore 
now  it  is  first  heard  :  The  Holy  Ghost  shall 
come  upon  thee.  It  is  both  heard  and  believ- 
ed." The  like  saying  is  inEuthymius  and 
Theophilact.  Although  Gregory  IVyssen  be 
of  Saint  Augustin's  opinion  concerning  her 
purpose  of  virginity:  which  is  not  like,  see- 
ing she  promised  to  marry  with  Joseph,  as  it 
is  plain  by  the  text. 

42.  Elizabeth  acknowledgeth  Mary  to  be 
the  mother  of  our  Lord,  but  not  to  be  our 
Lady,  neither  doth  the  text  say,  that  she 
sang,  but  with  a  loud  voice  she  said.  And  the 
praise  which  she  gave  to  the  Virgin  Mary, 
was  the  praise  of  God,  who  blessed  her 
above  all  women :  but  yet  made  her  not 
equal  with  Christ,  that  she  might  be  called 
by  those  names  which  are  proper  to  God 
and  to  Christ  only,  but  of  you  Papists  are 
applied  to  the  Virgin  Mary,  to  the  dishonour 
of  her  Son,  when  you  call  her  "  our  life, 
our  salvation,  and  our  sweetness,  the  mo- 
ther of  mercy,  queen  of  heaven,  lady  of  the 
world,"  &c. 

48.  The  Church  of  God  hath  always  had, 
and  always  shall  have  generations,  in  which 
the  Virgin  Mary  hath  been,  and  shall  be  call- 
ed blessed:  Neither  do  we  derogate  from 
her  graces,  blessings,  or  honour,  when  we 
cannot  abide  tiiat  the  honourable  mother  of 
our  Lord  and  Saviour  Christ,  should  be  made 
an  idol,  as  she  was  of  your  forefathers,  the 
Collyridian  heretics ;  and  as  evil,  if  not  worse 
of  your  Papists.  For  the  Colly ridians  nexer 
desired  her  to  command  her  Son,  now  sittuig 
at  the  right  hand  of  God  the  Father,  as  your 
blasphemous  prayer  doth. 

48.  Tile  blessed  Virgin  Mary  is  never  more 
dishonoured,  than  in  your  festival  days,  with 
those  blasphemous  Anthems,  Salve  regina, 
Ave  Maria  .ilell/r,  O  regina  mundi,  Scala,  Cedi, 
Thronus  Dei,  Janua  paradisa ;  "  O  queen  of 
the  world,  ladder  of  heaven,  throne  of  God, 


LUKE. 


91 


§ate  of  Paradise,  0  beati  Maria,  &c.  O 
lessed  Mary,  who  is  able  to  bestow  upon 
thee  worthily  the  rights  of  thanksgiving  and 
celebration  of  praises,  which  by  thy  singular 
assent,  hast  succoured  the  world,  that  was 
lost  ?  What  praises  can  the  frailly  of  man- 
kind pay  unto  thee,  which  hath  found  the 
way  to  recover  life,  by  the  only  company." 
&,c.  These  and  like  blasphemies  against 
our  Saviour  Christ,  be  the  chief  fiowers  of 
your  festivities.  Jube  natum,  command  thy 
son :  and  Bonaventure  doubteth  not  to  say. 
Jure  nia/ris  impera  Jllio,  command  thy  son  by 
the  right  of  a  mother:  and,  Co^e  Deum,  com- 
pel God  to  be  merciful  unto  smners,  beside 
the  whole  Psalter,  Benediclus,  Te  Deum,  Qai- 
tuiiquo  vult,  all  perverted,  not  to  the  honour, 
but  to  the  dishonour  of  the  Virgin  Mary, 
whose  greatest  honour  is,  that  Christ  her 
son  and  Saviour,  should  have  all  honour  as- 
cribed wholly  unto  him,  which  properly  ap- 
pertaineth  unto  them.  And  this  prophecy 
was  fulfilled  before  there  was  any  festival 
day  of  the  Virgin  Mary,  and  long  before  the 
people  were  taught  to  say  the  Ave  Maria,  or 
before  any  of  your  Anthems  were  made. 
For  none  of  these  be  of  any  great  antiquity. 
Acts  1. 

63.  Strange  and  profane  names,  are  no 
where  so  common,  as  in  Italy  and  Rome, 
where  even  the  holy  Cardinals,  carry  the 
names  of  heathen  Romans  and  Grecians.  Yea 
your  holy  fathers  the  Popes  after  they  have, 
like  Antichristians,  renounced  the  names 
given  them  in  baptism,  by  which  they  were  first 
dedicated  to  Christ,  do  oftentimes  choose  unto 
themselves  profane  names,  as  Sergius,  Leo, 
Julius  Si.xtus,  that  1  speak  nothing  of  the 
names  received  from  the  heathenish  Saxons 
and  Normans,  better  liked  in  Popery,  and 
preferred  by  Popish  Bishops  in  confirmation, 
before  names  of  godly  signification  taken  out 
of  the  Scripture,  and  given  to  children  at  their 
baptism. 

75.  We  may  have  true  justice  before  God, 
and  true  holiness  also  in  his  sight,  but  not 
perfect  justice,  nor  perfect  holiness  in  our- 
selves. And  the  end  of  our  redemption  by 
Christ,  is  that  we  should  "  serve  God  in 
true  holiness,  and  righteousness  all  the  days 
of  our  life  :"  and   tliis  grace  we   have  also 


13,  being  justified  by  faith,  as  a  fruit  thereof, 
not  as  the   cause  of  our  juttification  before 


by  our  Saviour  Christ's  gift,  as  in  the  verse 
I 

God 

78.  This  is  nothing  but  a  malicious 
slander.  Beza  only  inquireth  unto  what  pro- 
phecies Zachary  had  respect,  where  the 
Greek  interpreter  useth  this  word,  which 
Luke  useth  in  this  place. 

80.  The  office  of  Jolin  the  Baptist  was  sin- 
gular, and  therefore  his  living  in  the  desert 
IS  no  example  for  other  men,  least  of  all  for 
Popish  Hermits,  who  live  not  at  all  in  the 
desert,  but  nearer  to  cities  and  places  fre- 
quented, than  many  husbandmen  in  the  coun- 
try. Neither  doth  Hierom  allow  the  opinion 
of  them  that  counted  John  to  be  the  first 
Hermit.     Mark,  chap.  9. 


CllAPTF.R  2. 

14.  Augu.stin  iii  the  same  place  citeth  the 
text :  "  it  is  God  who  worketh  in  you,  both 
to  will  and  to  work,  according  to  his  good 
will :"  where  he  showeth  sufficiently  that 
even  the  same  good  will  is  made  in  us,  by 
the  working  of  God.  Again,  in  the  same 
place,  "  God  bringeth  to  pass  that  we  be 
willing."  Tlieretore  man  hath  no  free  will 
lo  accept  God's  benefits  before  God  of  un- 
willing, by  his  only  grace,  maketh  him  will- 
ing. "  Without  me,"  saith  Christ,  "  you  can 
do  nothing."  Ergo,  not  so  much  as  to  be  of 
good  will  to  receive  him,  when  he  oflcreth 
himself,  but  have  this  good  will  wrought  by 
his  grace  in  us. 

19.  The  Virgin  j\Liry,  though  she  had 
great  understanding,  yet  she  did  not  per- 
fectly understand  all  the  mysteries  of  Christ, 
as  it  is  clear  by  the  50th  verse  of  this  chap- 
ter, "  They  understood  not  the  word  that  he 
spake  unto  them."  Therefore  either  mend 
your  note,  or  mend  your  Anthem.  "  The 
maid's  womb  did  bear  the  secrets  which  she 
did  not  know." 

35.  The  Virgin  Mary  tasted  of  great  sor- 
rows with  our  Saviour  Christ,  but  not  to  the 
same  end  or  effect :  for  his  sorrows  and  suf- 
ferings, wrought  our  joy:  her  sorrow  was 
partly  a  natural  compassion  of  motherly  af- 
fection, partly  a  conformation  unto  the  suflier- 
ing  of  Christ,  which  is  required  of  all  the 
members  unto  thu  head. 

37.  There  is  no  doubt,  but  fasting  though 
of  itself  it  be  no  part  of  God's  worship, 
which  consisteth  in  spirit  and  truth,  being 
also,  as  Hierom  saith,  not  a  perfect  virtue, 
but  a  foundation  of  virtues,  yet  it  may,  and 
ought  to  be  exercised  to  the  glory  and  ser- 
vice of  God,  while  by  humbling  cur  flesh, 
we  are  made  more  apt  to  worship  him  in 
spirit.  That  fasting  is  a  matter  of  policy  we 
never  held.  But  that  abstinence  from  flesh 
may  be  commanded  for  policy's  sake,  we  con- 
fess. And  to  command  it  for  religion's  sake, 
it  is  the  doctrine  of  devils  and  Papists,  com- 
mon to  them  with  other  old  heretics.  jBut 
if  fasting  or  prayer,  be  an  act  of  religion, 
whereby  you  worship  God  with  Latria,  then 
by  your  own  doctrine,  you  are  idolaters, 
when  you  serve  and  worship  creatures  with 
fasting  and  prayers,  which  idolatry  is  a  great 
part  of  your  Antichristian  religion. 

Chapter  3. 

8.  The  fruits  of  repentance  being  good 
works,  declare  the  repentance  to  be  true  and 
unfeigned:  if  the  repentance  be  true,  the  sins 
are  forgiven,  therefore  the  works  are  not  sa- 
tisfactory :  for  satisfaction  pertaineth  to  jus- 
tice, forgiveness  to  mercy. 

11.  Alms  commanded  as  a  true  fruit  ot 
repentance,  which  he  that  is  able,  and  will 
not  give,  shall  rHH  avoid  damnation. 

15.  There  was  infinite  difl^erence  between 
the  holiness  of  John  and  of  Christ,  there- 
fore John's  holiness  was  no  occasion  of  men's 
error,  but  their  own  negligence,  which  did 

,  not  know  the  Scriptures,  concerning  ChrisU 


92 


LUKE. 


But  this  is  your  manner,  to  make  small  dif- 
ference beiween  the  Lord  and  his  servants. 
Yet  it  was  most  certainly  known,  saithBeda, 
to  the  Jews  by  the  Scriptures,  that  the  time 
of  our  Lord's  incarnation  was  at  hand.  But 
it  was  niirvellous  blindness,  that  they  be- 
lieved ot  John  o*'  their  own  accord,  not  to  be- 
lieve of  our  Saviour,  who  was  approved  of  by 
so  great  signs  and  wonders,  and  testified  by 
John  himselt  also. 

16.  Only  Christ's  office  and  power  it  is, 
to  baptize  with  the  Holy  Ghost  and  with 
fire  :  now  in  the  baptism  ministered  by  his 
servants  in  the  Church,  and  then  in  the  bap- 
tism that  was  ministered  byJolui;  the  bap- 
tism in  both,  is  from  heaven,  as  God's  in- 
stitution. 

3()^That  which  is  a  manifest  error,  not  of 
the  Evangelist,  but  of  some  writer  that  would 
correct  the  Evangelist,  according  to  the  error 
of  the  Greek  translation  of  Genesis,  being 


But  in  this  verse,  Christ  allegeth  Scripturs 
against  the  de-vil,  not  the  devil  against  Christ. 
And  this  Scripture  is  as  rightly  alleged 
against  tlie  Church  of  Antichrist  for  adoring 
ot  creatures,  as  it  was  by  Christ  against  the 
devil  himself. 

23.  This  proveth  not,  that  the  gift  of  mira- 
cles continueth  unto  this  day.  But  when  God 
doth  work  miracles,  either  by  himself  or  by 
his  servants,  he  chooseth  the  time,  place,  and 
persons,  most  convenient  f.,r  showing  his 
glory,  and  confirming  the  faith  of  his  disci- 
ples. 

30.  There  is  no  need  to  feign  any  monstrous 
unprofitable  miracles  in  this  place.  He  might 
pass  through  the  midst  of  his  enemies,  with- 
out any  alteration  of  his  body,  by  striking 
thetn  with  blindness,  that  they  could  not  see 
him,  or  by  terrifying  their  hearts,  that  they 
durst  not  touch  him.  So  saith  Ambrose : 
'  He  went  down  through  the  midst  of  them. 


contrary  to  the  truth  of  the  Hebrew  text,  and  i  the  mind  of  those  raging  people  being  sua 
an  ancient  copy  of  Luke  in  Greek,  why  should  !  denly  either  changed^  or  astonished."  The 
he  doubt  to  omit  ?  j  same  saith  Beda,  Euseb.  Emiss.  Horn.  ser.  3. 

23.  Augustin  saith  not  that  Jacob  and  Heli  'post  2.  domiin  quadrag.  Neither  is  there  any 
were  brethren  by  the  mother,  but  that  Heli  j  ancient  writer,  that  favoureth  your  monstrous 
descending  from  Nathan,  adopted  Joseph,  imagination,  that,  he  went  through  men's  bo- 
being  not  his  son  by  nature.  Hierom  citeth  dies.  For  neither  is  it  said,  that  he  went 
the  law.  Dent.  2^,  that  the_  brother  or  kins- |  through  a  door:  neither  will  he  make  his 
man  shoijld  marry  the  vyife  of  him  that  died  i  body  without  space  of  place,  for  then  his  body 
without  issue,  whereby  it  appeareth  that  by  '  should  cease  to  be  a  body,  as  Augustin  sliow- 
the  brother,  he  understandeth  not  the  na-  \  eth,  Epist.  57.  Dardano.  And  though  Christ 
tural  brother,  but  according  to  the_  Hebrew  by  tiie  absolute  power  of  his  divinity  can  do 
custom,  such  kinsman  as  was  not  forbidden  all  things,  yet  will  he  do  nothing  contrary  to 
by  the  law.  Levit.  18.  Only  Eusebius  out  his  own  will,  his  word,  his  glory.  That  his 
of  Africanus,  an  Historiographer,  supposeth  ^  humanity,  in  all  natural  qualities,  is  like  ours, 
that  Jaoeb  and  Heli  were  brethren  by  the  his  word  bearcth  witness.  Heb.  2.  17 
mother,  and   niarried  both  the  mother  of  Jo- | 

seph  :  which  is  not  like,  because  such  mar-  Ch.\pter  5. 

r^ing,  is  incestuous  by  the  law.  Levit.  13,  16.  3.  Although  it  be  true,  that  Christ's  chair  is 
Except  we  should  say,  that  their  marriage  in  the  Church,  yet  this  is  a  fond  collection, 
was  like  the  incest  of  Juda  with  Thamar,  P^or  if  the  ship  were  here  the  Church,  then  all 
which  is  also  in  the  genealogy  of  Christ.         |  to  whom  Christ  preached  that  were  on  the 

i  shore  and  in  the  other  ship,  were  out  of  the 


Chapter  4. 

2.  For  Lent  fast,  Notes  Matt.  cap.  4.  except 
Clement,  constitution,  which  is  a  counterfeit 
book,  lately  brought  to  light,  rejected  of  the 
ancient  Fathers  of  the  Primitive  Church, 
as  containing  many  thing*  heretical,  false,  and 
frivolous,  and  yet  altered  since  the  ancient 
Fathers'  age.  That  he  bringeth  in  James  the 
brother  of  John,  writing  and  speaking  with 
the  rest  of  the  Apostles,  many  years  after  his 
death,  Lib.  C.  r.  14.  And  in  the  18th  chapter 
of  the  fifth  book,  the  celebration  of  Easter  is 
prescribed,  clean  contrary  to  that,  which  F]pi- 
phanius  tcstifiuth  to  have  been  the  constitu- 
tion of  Clement,  the  pretended  author  of  this 
book,  contra  Audian,  Hcer.  70.  The  same 
counterfeit  CInmcnt,  lib.  6.  cap.  7,  calleth  Phi- 
lip, spoken  of  Acts  8.  an  Apostle,  but  lib.  8.  rap. 
52,  he  maketh  him  but  a  Deacon.  These  few 
reasons,  among  a  great  number,  show  the 
vanity  and  falsehood  of  that  Apocryphal  book. 

8.  If  heretics  allege  the  Scripture  against 
Christ's  Church,  as  the  devil  did  against 
Christ,  the  Church  must  confound  them  bv 
the  Scriptures,  as  Christ  confounded  the  devil. 


Church. 

6.  Peter's  successors  be  true  preachers  of 
the  gospel,  as  for  the  Pope  that  never  preach- 
eth  the  gospel,  never  casteth  out  Peter's  net, 
to  fish  for  men  as  he  did. 

10.  By  Matthew  and  Mark,  it  is  evident, 
that  Christ  spake  jointly  to  Peter  and  Andrew,  < 
"I  will  make  you  fishers  of  men."  Mall.  4. 
19.  .Mark  1.  17.  Therefore  it  is  a  brutish  col- 
lection, to  gather  Peter's  prerogative,  before 
all  men  in  the  office  of  fishing. 

20.  The  words  of  Ambrose  be  otherwise 
than  you  cite  them.  "The  Lord  is  great, 
which  for  other  men's  sake  forgiveth  other 
men :  and  while  he  alloweth  some,  he  re- 
leascth  the  faults  of  others,  why  should  not  a 
man  thy  fellow  prevail  with  thee,  when  with 
God  the  servant  hath  the  mean  of  interces- 
sion and  the  right  of  obtaining  ?  liCarn  thou 
ihatjndgest,  to  forgive,  learn  that  thou  art 
sick,  to  obtain  forgiveness.  If  thou  doubtest 
to  obtain  pardon  of  grievous  sins:  take  to 
thee  entreaters,  take  to  thee  the  Church 
which  may  pray  for  thee,  by  contemplation- 
whereof,  the  Lord  forgiveth  that  which  he 


LUKE. 


might  deny  thee."  There  is  nothing  hard  in 
this  speech,  but  the  name  of  merit,  which  the 
fatliers  use  oftentimes,  when  they  signify  any 
mean  of  obtaining,  and  not  as  Papists  take  it, 
for  deserts.  And  the  argument  that  he  draw- 
eth  trom  hence,  liiat  one  man  should  be  en- 
treated by  anoilii  r  to  forgive,  deciareth  tiiat 
ho  mcaiieih  luit  w  drthinc.^s,  or  merit  of  works, 
to  prevail  with  God:  as  ho  e.vpresseth  most 
plainly  in  other  places,  where  he  saith, 
"  whence  should  I  have  so  great  merit,  see- 
ing^ mercy  is  my  crown  ?"  Exhort,  ad  Virgin. 
Affirming  also,  that  a  man  is  justified  and 
saved  by  faith  alone,  very  oftentimes.  In  ep. 
ad  Rom.  cap.  2.  and  3.  4.9.  10.  11.  1  Cor.  1. 
Gal.  ca.  3.  5,  and  elsewhere. 

24.  Christ  as  (iod  lorgiveth  sins  properly, 
here  to  the  sick  of  the"  palsy.  But  iW«H.  9. 
you  hold,  that  Christ  as  man,  forgave  sins  to 
this  man.  The  power  that  Christ  gave  to  his 
disciples  to  forgive  sins,  is  to  declare  them  to 
be  forgiven  by  God.     Hieronym.  in  Malt.  16. 

23.  Francis  followed  not  Christ  in  preach- 
ing the  Gospel,  but  did  set  up  a  new  sect  of 
his  own  religion,  of  whom  they  be  called 
Franciscans,  as  of  Christ  Christians  have 
their  name.  Yea,  Francis  was  crircified  for 
his  sect,  if  we  may  believe  his  disciples'  wri- 
tings and  paintings  of  him.  Who,  also,  with 
the  rest  of  begsing  friars,  go  about  to  abolish 
the  Gospel  of  Christ,  and,  ilierefore,  did  write 
a  new  gospel,  and  called  it  the  Gospel  of  the 
Spirit,  and  eternal  Gospel,  which  was  expound- 
ed openly  in  Paris,  and  had  been  preached  55 
years  without  controlment,  till  at  last  it  was  j 
burnt  secretly,  at  the  importurjate  request  and  , 
outcrying  of  Guilielmus  de  sanclo  Arnore,  and 
others,  of  Paris  :  Guil.  de  sanct.  Amore  de  pe-  \ 
riculn  novissimi  temporis,  cap.  8.  Matheus  Paris 
Anno  Domi.  1256. 

Chapter  6. 

I.  A  false  slander:  we  say  not,  that  all  J 
things  in  the  Scripture  are  very  easy.  But 
we  say  with  Auguslin,  "that  God  hath  gra- 
ciously, and  wholesomely  so  tempered  the 
Scriptures,  that  by  evident,  or  plain  places,  he 
might  provide  for  hunger,  and  by  dark  places, 
wipe  away  loathsomeness,  i'or  nothing  al- 
most is  beaten  out  of  those  obscurities,  which 
is  not  found  elsewhere,  uttered  most  plainly. 
De  Doct.  Christ,  lib.  2,  cap.  6.  And  as  for  this 
Sabbath  second  principal,  Epiphanius  showeth 
plainly,  that  it  was  the  last  solemn  day  of  the 
feast  of  unleavened  bread,  by  conference  of 
the  Law.   Levit.  23.  E/jipha.  Hares.  51. 

8.  It  is  enough  for  you  to  call  us  heretics, 
and  say  that  we  understand  little  or  nothing  in 
the  Scriptures,  but  thereof  let  our  preachings, 
writings,  and  conferences,  bear  witness.  Yet 
•we  vaunt  not  of  our  understanding,  but  hum- 
bly thank  the  author  thereof 

10.  The  Church  ought  to  follow  our  Saviour 
Christ,  in  prayer,  earnestly,  when  ministers 
of  the  word  and  sacraments  are  ordained. 
But  this  example  is  little  followed  in  Popery, 
as  common  experience  teacheth,  where  simo- 
ny so  greatly  prevaileth  in  this  matter,  and 
most  of  all  at  Rome. 


23.  The  sufferings  of  this  life,  are  notuxyrthy 
of  the  glory  that  shall  he  revealed  in  the  children 
of  God,  Rom.  8.  18.  Therefore,  they  be  not 
meritorious  of  the  reward  o(  heaven;  for 
eternal  life  is  the  free  "ift  of  God  in  Christ 
Jesus  our  Lord.     Rom.  6.  23. 

26.  We  preach  mortification,  and   bearing 
of  the  cross  of  Christ,  to  be  necessary  for  all 
Christian  men,   under  pain  of  eternal  damna- 
tion, which   is  no  pleasant  doctrine  to  carnal 
rnen.     But  your  doctrine  of  pardons,  absolu- 
tions,   dispensations,    converting  of    eternal 
pains  into  temporal,  and  then  satisfaction  by 
meritorious  deeds,  and  other  men's  works 
sweetly  paid  for,  be  preachings  of  pleasant 
things,  to  serve  the  humour  of  itching  ears. 
31.  Our  Saviour,  Christ,  gave  names  of  sig- 
I  nification  to  his  ministers,  that  we  might  not 
only  learn  ihe  dignity  of  their  office,  but,  also, 
I  their  duty.      And,  therefore,  we  do  rightly 
I  make  our  argument  of  the   notation  ot  the 
I  Apostle's  name  :     They  be  legates,  or  ambassa- 
dors, Ergo,  they  cannot  make  laws,  nor  pre- 
scribe, or  teach  any  thing,  beside  their  com- 
mission, for  this  is  the  duty  of  legates.     Yet 
is  their  office  of  high  dignity  and  authority, 
being  the  ambassadors  ot  the  King  of  Kings: 
because  a  legate,  or  ambassador,  represent- 
eih  the  person  and  authority  of    the  prince 
from  whom  he  is  sent.     So  an  elder  is  a  name 
of  dignity,  gravity,  and  authority  ;  a  bishop  of 
vigilance,    wisdom,  diligence,   which   in  so 
weighty  affairs  as  concern  his  office,  cannot 
be  without  honour  and  authorny,     Therelbre, 
it  is  a  lewd  slander,  that  we  deceive  the  sim- 
ple in  mea^•urmg  the  nature  of  sacred  func- 
tions, by  the  primitive  siwnificaiion  of  their 
names.     Their  offices  and  functions  are  set 
down  plainly  in  the  Scriptures,  as  well  for 
the  dignity,  as  for  the   duty  that  belongelh 
unto  them.      And  iheyhave  apt  names  given 
by  the  Holy  Ghost,  to  admonish  themselves 
of  their  duties,  and  other  men  both  of  their 
dignities  and  duties.     But  you  would  have 
dignity  without  duty.      If  he  have  the  name 
of  a  priest,  or  a  bishop,  it  skilleth  not,  though 
he  lack   learning,  honesty,  diligence,  watch- 
fulness, he  is  priest  and  bishop,  good  enough 
for  Popery.     And  if  he  make  laws,  and  teach, 
beside  his  commission,  as  the  Pope  doth,  he 
is  still  apostle,  or  apostolic.      But  you  labour 
in  vain  to  blind  the  world  any  longer,  with 
names  and  titles  of  honour,  when  the  persons 
have  nothing  that  without  duty  doing,  can  be 
worthy  of  any  estimation,   with    them   that 
know  what   belongeth   to  those   offices  and 
names.    That  the  name  of  Apostles  is  not  to 
be  given  to  all  that  are  sent,  but  only  to  them 
that  have  immediate  commission  from  Christ, 
as  first  the  twelve,  and  then  Paul  and  Barna- 
bas,  to  whom  you  hardly  allow  the  name  of 
Apostles,  by  full,  special,  and  immediate  com- 
mission, but  by  use  of  Scripture,  we  do  will- 
ingly acknowledge  ;    but    that  the  name  of 
Apostles  absolutely  w-as  given  to  their  suc- 
cessors, by  use  of  Scripture  yon  are  not  able 
to  prove      For,  in  that  general  commission, 
they  had  no  successors.     And  Epaphraditus, 
is  not  called  an  Apostle  simply,  but  your 


94 


LUKE. 


Apostle,  that  is,  saitli  Piiotius,  because  they 
sent  necessary  tidngsliy  I'aul  to  him.  (^ecum. 
Or,  as  Ambrose  sauli,  lie  was  made  their  Apos- 
tle by  the  Ajiosll.c,  when  Le  sent  him  to  exhort 
them:  by  which  interpretation,  he  was  the 
messenger  ol  I'aul.  i'ar  unlilie  to  Gregory, 
and  his  disciple  Augustin,  whom  you  call 
Apostles,  ot  whom  the  latter  was  Gregory's 
apostle.  But  Gregory  was  not  Christ's  apos- 
tle :  yet  far  from  the  sincerity,  calling,  and 
authority  oi'  an  apostle  of  Christ.  But  the 
wonderlul  prerogative  of  Peter's  primacy, 
above  the  rest  of  the  Apostles,  we  see  not, 
seeing  it  vyas  a  primacy  of  order,  not  for  honour 
or  authority.  Cypr.  de  unitat.  eccles.  Hiercm. 
cont.Jovin.lif).  1.  and  Ep.  Evagrio.  Concerning 
the  lesson  you  would  have  us  to  learn  by  the 
name  of  Apostle,  we  acknowledge  that  none 
are  true  Apostles,  pastors,  or  teachers,  but 
those  that  are  sent  of  God,  and  have  lawful 
calling  by  God  and  the  Church. 
35.  if  any  precept  be  too  heavy  for  you  to 


stitious  worshipping  of  the  memories  of  Christ 
and  his  Saints,  although  they  were  true,  and 
not  feigned  relics.  For  tokens  of  exceeding 
great  love,  should  be  extended  toward  the 
poor  niembers  of  Christ,  to  whom  whatso- 
ever is  done  of  true  love,  he  accepteth  as 
done  to  himself.     Matt.  25.  40. 

47.  Only  faith  obtainelh  remission  of  sins, 
whereof  love  is  an  effect.  For  the  argument 
is  not,  as  the  whole  discourse  of  the  text  is 
manifest,  from  the  cause  to  the  eifect,  but 
from  the  effect  to  the  cause.  Many  sins  are 
forgiven  her,  therefore  she  hath  loved  much, 
as  the  words  following  do  make  it  manifest. 
For  to  whom  little  is  remitted  he  loveth  little. 
The  same  thing  declareih  the  parable  of  the 
two  debtors,  tliat  forgiveness  of  the  debt 
goeth  before  love,  therefore  is  cause  of  love, 
and  not  love  the  cause  of  forgiveness  of  sins. 
So  saith  Ambrose:  "According  to  man  he 
offendeth  more,  who  ought  more,  but  by  the 
mercy  of  our  Lord,  the  cause  is  changed. 


ir,  you  mitigate  it  by  making  it  a  voluntary  >  that  he  loved  more  which  ought  more,  if  he 
counsel.  But  to  lend,  vvitliout  hope  of  resti- '  have  obtained  grace  or  forgiveness,"  in  Luke 
tution,  is  a  part  ol  true  charity,  which  is  one  1  c.  7.  The  like  manner  of  speaking,  and  use 
of  the  great  commandments.  Yet  it  is  not  j  of  the  particle  on,  is  in  .lohn  15.  15.  "  I  have 
to  be  meant  of  all  men,  but  such  as  have  need  j  called  you  friends,  for  I  have  declared  to  you 
to  borrow,  not  to  serve  their  pleasure,  or  to !  all  that  I  have  heard  of  my  father,"  where 
increase  their  gain,  but  for  their  necessity.  [  this  declaring  is  the  effect,  and  not  the  cause 
And  it  is  manifest,  that  where  we  are  com-  j  of  his  love. 

manded  to  lend,  not  only  usury  is  not  to  be  49.  A  slander,  for  we  acknowledge  the 
looked  for,  but  even  the  principal  must  be  ad- !  power  of  forgiveness  of  sins  by  the  ministers 
ventured,  never  to  be  restored.  \  of  the  Church,  yet  far  differing  from  the  power 

48.  If  faith  be  taken  tor  bare  knowledge,  as  '  of  our  Saviour  Christ,  who  as  God  forgave 
in  James  2,  he  that  trusteth  to  such  a  faith, !  absolutely  of  his  own  authority,  his  servants, 
buildeth  in  the  sand.  Yet,  true  taith  only  by  declaring  his  will  in  forgiveness  of  sins, 
sufficeth  to  justification,  and  bringeth  forth 
good  works  as  the  fruits  of  a  justified  man  : 
as  Augustin  showelh  plentifully.  De  fide 
et  oper.  c.  15.  and  22,  and  23. 


50.  Remission  of  her  sins,  was  not  before 

attributed  to  charity,  but  by  her  great  love  it 

was  showed,  that  many  sins  were  forgiven 

j  her:  as  unio  the  debtor  of  a  great  sum.  Cha- 

CiiAi'TER  7.  I  lily  therefore,  was  not  cause  of  remission, 

5.  To  build  a  Church  or  College,  or  any  ;  but  an  effect  thereof    And  true  it  is,  that 

"  '■    ■■      faith  only  justifying,  doth  not  exclude  other 

causes,  but  only   the   merit  of  good  works. 


Other  place  for  the  maintenance  of  God 
service,  or  good  learning,  is  a  good  work. 
But  to  build  a  Church  or  Monastery  for  the 
maintenance  of  idolatry,  or  idle  superstitious 
hypocrites,  such  as  your  Monks  are,  is  no 
work  acceptable  to  God,  but  rather  displeas- 
ing hi  m. 

30.  John's  baptism  was  a  Sacrament,  as 
verily  as  the  Baptism  and  Supper  of  the  Lord 
be  now. 

38.  Outward  signs  of  true  repentance,  and 
effects  of  love  and  thankfulness  for  sins  for- 
given, as  our  Saviour  Christ  himself  intcr- 
preteth  thtin,  not  works  of  satisfaction  to 
obtain  forgiveness  of  sins.  For  as  Ambrose 
saith  of  Peter's  tears,  "We  read  his  tears, 
we  read  not  his  satisfaction,"  in  Luke,  cap.  22. 

44.  Note  that  carnal  men,  with  Papists, 
may  bo  otherwise  faithful.  But  with  Chris- 
tians, althouLdi  the  faithful  be  not  free  from  all 
carnal  ati'ciMioiis,  yei  they  have  crucified  the 
flesh,  wiih  the  alfc'ciions  and  lusts  thereof,  so 
that  they  cannot  be  truly  called  carnal  men 


"which  follow  a  justified  man,  go  not  before 
to  justification."  Aug.  de  fide  et  oper.  c.  14 
And  witness,  that  faith  only  doth  justice  be- 
fore God,  are  almost  all  the  ancient  Fathers 
in  express  words.  Origen  in  ep.  ad  Rom.  lib. 
3.  c.  3.  Cyprian  ad  Quirinuvi,  cap.  42.  Hilar,  in 
Matt.  can.  21.  Greg.  Nazian.  Orat.  22.  de  mo- 
dest. Basil,  de  humilitate  horn.  51.  AmJiros.  in 
3.  ad  Rom.  and  many  other  places.  Chrysos- 
torn  in  ep.  ad  Rom.  horn.  7.  and  many  other 
places,  Hieronym,  adversus  Pel.  IS).  1.  in  ep.  ad 
Rom.  cap.  3.  and  others. 

Chapter  8. 
5.  Paul  speaketh  not  of  rich  women,  that 
might  relieve  his  necessity,  and  spare  the 
Church  :  but  of  a  wife  that  might  be  a  bur- 
den to  the  Church,  as  the  text  is  plain,  and 
Clemens  .'Mexandrinus  tcstifieth.  Stro/i.  lib. 
3.  Otherwise  it  liad  been  absurd,  that  they 
should  leave   their   own   wives,   and    carry 


Theextraordinary  works  of  devotion,  towards  ;  strange  women   about  with  them,  such  long 

the  person  of  our  Saviour  Christ,  are  no  ex- !  journeys  as  they  travelled. 

ample  to  justify  pilgrimages  to  idols,  super- '      13.  True  justifying  faith  cannot  be  utterly 


LUKE. 


95 


fa i ill  may  be 

pre- 
It.  is 


lost:  but  a   dead  and   I'r 
had  and  lost. 

45.  It  is  a  weak  argument  for  Peter's 
rogative,  that  he  is  named  only,  or  first. 
a  stronger  argument  against  his  prerogative, 
that  when  the  dignity  and  prerogative  of  the 
apostles  is  purposely  in  hand,  he  is  not  named 
first,  as  Gal.  2.  9.  And  yet  Peter's  primacy  of 
order,  or  confession,  isgranted,not  of  dignity, 
decree,  or  authority. 

33.  This  is  popish  evidence,  which  all  the 
logicians  in  the  world  are  not  able  to  conclude, 
in  lawful  form  of  arguments,  out  of  the  text. 
The  spirit  of  the  maid  and  Lazarus  returned, 
ergo,  from  a  third  place.  For  it  cannot  be 
thought,  saith  he,  that  they  were  called  from 
heaven  or  hell.  And  why  may  we  not,  or 
ought  we  not  to  think,  that  their  souls  were 
where  the  souls  of  other  godly  persons  de- 
parted were'? 

ClIAPTEU  9. 

1.  That  which  is  proper  to  God,  cannot  be 
communicated  to  men.  Therefore  God  only 
worketh  miracles,  and  forgiveth  sins  by  the 
ministry  of  man. 

4L  The  church  hath  not  at  this  day,  power 
to  cast  out  devils,  or  to  work  miracles  ordi- 
narily:  therefore  your  ordinary  offices  of  ex- 
orcists, exorcisms,  and  unctions,  be  mockeries 
of  the  gracious  gifts  of  miracles. 

55.  Peter  used  not  an  ordinary,  but  a  mi- 
raculous power,  when  he  pronounced  sentence 
of  death  against  Ananias  and  Sapphira,  not  for 
defrauding  the  church,  but  for  lying  against 
the  Holy  Ghost,  Arts  5.  3.  For  they  might 
have  kept  the  whole  price,  or  not  have  sold 
their  land,  without  blame,  if  they  had  not  play- 
ed the  hypocrites. 

Chapter  10. 

13.  Punishing  of  the  body  by  sackcloth  and 
ashes,  is  no  satisfaction  for  sins  past,  but  a 
help  unto  repentance,  as  a  sign  of  humiliation. 
BasilinP.<.2<3. 

16.  It  is  all  one  to  despise  the  ministers  of 
Chrisl's  Catholic  church,  and  to  despise  Christ. 
But  of  the  popish  church,  and  the  popish 
priestS;  it  is  not  true. 

21.  The  true  children  of  the  church,  whosi 
faith  is  builded  upon  the  word  of  God,  may 
learn  out  of  the  holy  scriptures,  the  manner 
of  Christ's  presence  in  the  sacrament,  and 
other  things  needful  to  know:  when  popish 
hypocrites,  with  their  faith  implicit,  know 
nodiingnecessary  for  their  salvation.  For  it 
is  sufficient  in  poperv.  to  bulie  ve  as  the  church 
believeth,  though  they  know  not  what  the 
popish  church  believeth,  nor  upon  what  war- 
rant of  God's  word. 

28.  Christ  was  not  asked,  bv  what  means  a 
man  might  attain  to  eternal  fife,  but  by  what 
doing,  or  what  kind  of  works,  the  kingdom 
of  heaven  were  to  he  obtained  :  therefore 
he  mocketh  not :  but  directly  answereth 
to  the  question,  by  fulfilling  thehiw:  which 
if  any  can  perform  in  such  perfi^ction,  a 
God's  justice  doth  require,  he  shall  bo  just 


tied  by  the  works  of  the   law,  without  the 
mercy  of  God  in  Christ.    If  he  cannot,  he 
is  under  the  curse :  and  tliat  is  every  man's 
case,  seeing  none  is  justified  by  the  law,  but 
by  faith  in  Christ,  Gal.  3.    But  the  scriptures, 
you  say,  give  examples  of  divers  that  have 
kept  and  lulfilled  it,  as  far  as  it  is  requisite  i.a 
this  life.     And  first  of  David,  of  whom  God 
testifieth  that  he  kept  his  commandment,  and 
followed  mewiiii  his  whole  heart.     What  im- 
pudent abusing  of  the  scripture  is  this  ?  Is  not 
the  fall  of  David  notorious  ?    And  doth  he  not 
in  a  hundred  places  in  the  Psalms,  crave  par- 
don   for  his  sins  and  transarressions  of  the 
law?    Therefore    he   kept  God's  command- 
ments, but  not  perfectly,  nor  loved  God  with 
all  his  heart,  might,  strength,  according  to 
the  commandnietil,  Deut.  G,  though  he  walked 
after  God  with  all  his  heart,  that  is  unfeignedly, 
and  not  as  hypocrites  and  carnal  men  do,  that 
profess  religion.    The  like  is  to  be  said  of  the 
peophii  Asa's  days,which  swore  with  all  their 
heart,  that  is  with  full  purpose,  to  keep  their 
oath,  and  unfeigned  desire  to  seek  the  Lord  : 
yet  dill  they  not  fulfil  the  lavv,  but  were  siri- 
ners,  and  were  justified  freely  by  grace  in 
Christ,  as  Paul  affirmeth  of  ail  men  without 
exception,  Rom.  3.  23.    As  for  the  prophet, 
Psal.  119,  confesseth,  that  he  hath  gone  astray 
as  a  lost  sheep,  and  even  in  the  same  verse 
you  quote,  prayeth  that  he  may  not  err  from 
God's  commandments.      Therefore  that   he 
sought  God  with  all  his  heart,  is  not  to  be  ta- 
ken for  a  perfect  keeping  of  God's  law,  but 
for  an  earnest   and  unfeigned  desire  of  the 
spirit,  against  which   even  in  the  regenerate, 
the  flesh  always  rebelleth,  so  that  they  cannot 
do  what  they  desire.  Gal.  5.  17.    Ecclesiasti- 
cus  doth  not  say  that  David  .  loved  God  with 
all  his  heart,  but  from  all  his  heart,  that  is, 
from  the  bottom  of  his  heart,  unfeignedly ;  yet 
not  perfectly.    For  who  can  say,  my  heart  is 
clean  ?   I  am  pure  from  sin.  Pro.  20.  9.    And 
David   confesseth  his  own  sin  even  from  his 
conception,  Psal.  51.  7.     The  like  is  to  be 
said   of  Ezekias,   who   with    a  sound   heart 
walked  before  God  in  truth,  that  is,  without 
dissimulation  or  halting,  as  hypocrites  do,  yet 
kept  not  the  law  perfectly,  so  that  he  could 
live  thereby,  nor  loved  God  with  all  his  heart, 
might,  soul,  &c.    L-ist  of  all,  Zachary  and 
Elizabeth  walked  in  all  the  commandments  of 
God,  yet  fulfilled  not   the   l.iw,  and   though 
their  life  was  blameless  in  the  sight  of  men, 
yet  were  they  not  able  to  stand  before  God's 
justice,  in  whose  sight  no  man  living  shall  be 
righteous,  Psal.  143.  2.    Now  where  you  have 
a  vain  evasion,  in  these  words,  as  much  as  is 
requisite,  &c.   It  is  requisite  of  every  one,  that 
secketh  to  be  justified  by  the  law,  that  he  keep 
it  perfectly  without  sin,  else  he  is  under  the 
curse,  and  cannot  be  justified  by  the  works  of 
the  law,  Gal  3. 

30.  Against  this  vain  collection  by  allegory, 
the  scripture  is  plain,  that  we  are  all  dead  m 
sin,  by  the  sin  of  Adam,  Roni.  5.  12.  Eph.  2.  1, 
5.  Col.  2.  13.  The  counsel  Acausicanum, 
wWich  you  quote   belike  to  prove   that  the 


LUKE. 


freedom  of  will  is  not  lost  in  Adam,  saith ; 
"It  is  so  inclined  by  the  sin  of  the  first  man, 
and  attenuated,  that  no  man  after  could  love 
God  as  he  ought,  or  work  that  which  is  good 
for  God's  sake,  except  the  grace  and  mercy 
of  God  prevented  him."  And  if  by  those  words 
you  think  there  is  any  life  left  unto  it,  cap.  22, 
the  counsel  saith,  no  inan  hath  any  thing  of 
his  own,  but  lies  and  sin.  And  cap.  21,  nature 
by  Adam  lost,  by  Christ  is  repaired.  And 
whereas  you  seem  to  leave  some  life,  justice, 
and  freedom  of  will  in  man,  which  by  Christ 
is  recovered,  increased,  healed,  and  enabled  : 
thus  we  read,  cap.  7,  the  title  of  which  is, 
that  we  are  not  apt  to  think  any  thing  of  our- 
selves, as  of  ourselves.  "  If  any  man  do  hold 
that  a  man  by  the  force  of  nature  can  think  any 
good  thing,  which  pertaineth,  and  is  expedient 
to  eternal  life,  or  that  he  can  choose  either  to 
be  saved,  that  is,  to  consent  to  the  preaching 
of  the  gospel,  without  illumination  and  inspi- 
ration of  the  Holy  Ghost,  which  giveth  to  all 
men  the  sweetness,  in  consenting  and  believ- 
ing the  truth,  he  is  deceived  with  a  heretical 
spirit,  not  understanding  the  voice  of  God, 
saying  in  the  gospel,  wilhout  me  you  can  do 
nothing  :  and  that  of  the  apostle,  not  that  we 
are  apt  of  ourselves  to  think  any  thing,  as  of 
ourselves,  but  our  sufficiency  is  of  God." 
And  touching  understanding,  the  apostle  saith, 
the  natural  man  understandeth  not  those  things 
that  be  of  the  Spirit  of  God,  for  they  are  fool- 
ishness unto  him,  neither  can  he  know  them, 
because  they  are  spiritually  discerned.  So 
that  neither  the  will  nor  the  understandmg 
have  any  heavenly  life  in  them. 

35.  That  which  is  bestowed  for  the  full  re- 
covery of  the  wounded  man,  is  a  duty  of 
charity,  therefore  commanded.  So  is  what- 
soever we  are  able  to  do,  pertaining  either  to 
the  perfect  love  of  God,  or  the  love  of  our 
neighbour  as  ourself,  is  of  duty  though  it  be 
not  expressly  named,  but  generally  coiiimand- 
cd,  and  it  is  sin  to  omit  it.  That  which  Au- 
giistin  saith  of  Paul :  he  did  bestow  more, 
when  he  went  a  warfare  at  his  own  cost,  it 
is  to  be  understood  of  the  general  liberty  that 
all  preachers  have  to  live  of  the  gospel.  Yet 
was  it  his  duty,  in  that  special  case,  to  forbear 
that  liberty,  or  any  other  thing  that  is  lawful, 
that  he  should  not  give  any  hindrance  to  the 
gospel  of  Christ.  1  Cor.  9.12.  Therefore  it 
had  been  sin  in  him,  to  use  that  liberty  to  the 
hindrance  of  the  gospel.  So  that  it  was  no 
work  of  supererogation  as  you  term  it,  but  of 
duty  in  that  case,  to  forbear  it.  Again  he 
forbeareth,  that  he  should  not  abuse  his  power 
in  the  gospel,  1  Cor.  9  18.  If  he  abuse  his 
power  in  the  gospel,  he  sinneth,  ergo  he  for- 
neareth  of  duty  :  for  it  is  his  duty  to  avoid  sin. 
What  then,  did  the  other  apostles  sin  in  not 
labouritig  as  the  idle  monks  objected  to 
Augustin  ?  No,  their  case  differed  from  his,  j 
as  he  showeth  plainly  in  the  same  book,  cap. 
22.  They  used  their  liberty  to  no  hindrance 
of  the  gospel:  he  could  not  use  it,  but  with 
impediment  of  the  gospel.  Therefore  works 
of  .supererogation  arc  noH>roved  by  Paul's  ex- 


ample. Neither  by  his  counsel  unto  virgmity,. 
w;hich  is  not  to  be  neglected  where  God  hath 
given  the  gift,  and  it  may  serve  to  the  advance- 
ment of  God's  glory,  which  every  one  is  bound 
to  procure,  to  the  uttermost  of  his  strengtli, 
Deut.  6.  5.  Luke  10.  27 ;  though  the  special 
state  of  virginity  be  not  commanded  general- 
ly, because  God  hath  not  given  the  gift  to  all 
riien generally.  And  somustOptatusbe  under- 
stood. Chrysostom  interpreting  this  parable 
allegorically,  as  many  of  the  fathers  do,  yet 
acknowledgeth,  that  the  governor  of  the 
church  can  bestow  no  more  than  is  contained 
in  the  gospel.  For  seeing  nothing  can  be  ad- 
ded to  the  two  Testaments,  neither  may  the 
law  of  God  receive  any  increase  or  diminish- 
ing, what  is  then,  which  the  governor  can  be- 
stow more  than  he  hath  received  ?  but  that 
which  is  his  owti  duty,  in  which  he  is  bound 
to  endeavour,  that  he  lay  out  that  which  is 
committed  to  him  that  he  hath  received.  Sec. 
De  eo  qui  inc.  in  lat rones  sermon.  By  Chry- 
sostom's  judgment  therefore  in  this  place,  he 
can  do  no  works  of  supererogation.  Euthy- 
mius  upon  this  place  saith,  I  will  pay  thee,  if 
thoii  shalt  bestow  any  thing  of  thine  own  that 
may  profit  him.  For  teachers  do  add  of  their 
own,  when  they  dilate  the  interpretations  of 
the  words  of  God.  For  they  take  indeed  the 
argument  or  substance  of  the  matter  out  of 
the  two  Testaments,  but  by  their  own  speeches 
they  bestow  greater  pains  upon  them  that  are 
diseased.  This  author  gathering  the  judg- 
ment of  the  ancient  fathers  of  the  Greek 
church,  could  find  no  works  of  supererogation 
in  this  text. 

42.  God  be  praised,  there  be  in  our  church 
many  that  have  chosen  the  best  part  with 
Mary,  which  all  Christians  ought  to  do,  even 
that  "part  which  shall  never  be  taken  from 
them.  By  example  of  Martha  and  Mary, 
saith  Ambrose  upon  this  place,  is  set  forth 
the  devotion  of  the  one  laboursome  in  works, 
and  the  religious  attention  to  the  word  of  God 
of  the  other  :  which  if  it  be  joined  with  faith, 
is  preferred  before  those  works  themselves,  as 
it  is  written,  Mary  hath  chosen  the  best  part 
which  shall  not  be  taken  from  her.  Let  us 
therefore  study  to  have  that  which  no  man 
can  take  from  us,  that  our  hearing  be  not  slight 
for  fashion,  but  diligent.  For  the  seeds  of  the 
word  of  God  itself  are  wont  to  be  taken  away 
if  they  be  sowed  by  the  hiehwayside.  Let 
the  desire  of  wisdom  move  ihee  as  it  did  Mary, 
for  this  is  a  greater,  this  is  a  more  perfect 
work.  Neither  let  the  care  of  service  turn 
thee  away  from  the  knowledge  of  the  heavenly 
word,  neither  reprove  thou  them,  nor  judge 
them  to  be  idle  whom  thou  seest  occupied  in 
study  of  wisdom.  There  be  also  which  have 
chosen  the  contemplative  life,  which  have 
purposed  to  keep  virginity  or  widowhood, 
which  offer  to  God,  as  he  hath  enabled  them, 
and  as  they  see  it  for  his  glory,  the  free  will 
offering  of  their  goods  and  labours.  Not  to 
merit  or  make  God  debtor  unto  them,  but  to 
testify  their  zeai,  and  thankfulness  toward 
God.    Before  Mhom  thev  acknowledge,  that 


LUKE. 


97 


when  ihey  have  donv  iili  thej'  arc  coiiuiianded,  i  else  it  nuiatbc  lojtcled,  tisthe  uayiiij^ot  a  man, 
which  IS  inore  than  Uiey  cun,  ihey  are  unpro-  '  and  not  of  God.  Tlie  lomth  place  is  ot  our 
fitable  servants:  luid  iheret'ore  look  for  re- ]  judgment,  which  shall  be  "  acconiiiig  to  our 
ward  by  God's  only  mercy,  according  to  his  |  works,"  which  are  iho  truils  and  true  effects 
pronnse,  and  not  according  lo  their  deserts,  i  of  a  lively  failli,  by  which  the  elect  are  dis- 
The  true  church  was  many  hundred  years  cenicd  from  the  reprobate.  Last  ol  all,  where 
without  monks,  friars,  or  nuns,  and  may  be  you  say,  "  here  ihey  make  clean  and  satisfy 
without  such  votaries,  as  you  mean,  always,  i  for  the  Jew's  former  oifences,  the  text  saith 
Ami  when  the  church  had  monks,  which  ]  not  so  ;  but  to  iheni  which  give  alms  of  a  true 
ligious  indeed,  they  were  soon  weary  I  faith,  all  things  are  clean  without  any  cere- 


of  their  hard  labour,  which  was  their  profes- 
sion, as  appeareth  by  Augusiin's  work,  de 
opere  Monuckoruni:  and  slioinl\-  dfiMin  rated 
into  idleness  the  mother  of  all  vu  (  ,^,  v.i.rreot 
grew  such  inconvenience,  as  \v;us  not  to  be 
suffered  in  any  Christian  commonwealth  : 
and  therefore  they  ai-e  necessarily  and  most 
justly  abolished. 

Chapter  IL 

27.  Bede's  words  be  these:  "And  let  us 
with  these  words,  lift  up  our  voice  agai)ipt ' 
Eutyches,  which  denied  the  truth  of  Christ's 
human  nature,  after  it  was  assumpted  of  hi-  ; 
Godhead."  Meanhig  that  we  have  a  goud 
argument,  to  prove  the  truth  of  his  human  na- 
ture in  these  words  of  the  womair,  which  our 
Saviour  Christ  doth  not  deny,  but  showeth  a 
greater  happiness  in  them  that  hear  the  word 
of  God  ana  keep  it.  Euseb.  Emiss.  homi. 
Domi.  3.  in.  Qiuidr. 

29.  Although  our  Saviour  Christ,by  the  virtue 
of  his  death,  overcame  hell  ;md  the  devil:  yet 
his  soul  which  he  committed  unto  his  Fadier's 
hands  was  in  Paradise,  where  he  promised 
the  thief  should  be  with  him,  Luke  22.  43. 
But  that  his  soul  was  three  days,  that  is,  from 
the  time  of  his  death  until  his  resurrection,  in 
hell,  it  is  contrary  to  the  opinion  of  many  Pa- 
pists. 

32.  They  declared  their  inward  sorrow 
for  their  sins,  by  outward  signs  of  humilia- 
tion. 

41.  Alms  is  a  worthy  fruit  o'f  charity,  and 
therefore  hath  great  commendation  in  the 
scriptures.  But  not  to  be  a  cause  of  salva- 
tion, as  by  your  pretended  places  of  holy  writ, 
you  go  about  to  prove.  First  you  bring  Ec- 
clesiasticus,  which  is  no  canonical  scripture, 
and  yet  you  falsify  1  iswords.  For  he  saith 
not,  that  alms  extinguish  sin,  but  his  words 
are  after  your  own  translation,  "  alms  resist- 
cthsi;is:"  after  the  Greek:  "Alms  shall  be 
clear  from  sins.  In  the  second  place,  your 
vulgar  Latin  translation  is  corrupt,  for  accord- 
ing_  to  the  original  tongue,  in  which  Daniel  did 
vyrite,  the  text  is,  "break  oil'  thy  sins  with 
righteousness,  and  thy  iniquities  with  iavour 
toward  the  afflicted."  That  is,  as  thou  hast 
sinned  rnuch  in  injustice  and  cruelty,  so  now 
break  off  that  course  of  sin,  and  take  the  con- 
trary way  of  justice  and  humanity.  Your 
third  place  is  Tobias,  which  is  no  canonical 
scripture  :  where  I  marvel  that  you  add  not 
out  of  your  Jjatin  text,  which  is  not  in  the 
Greek,  that  alms  delivereih  from  all  sin." 
But  whereas  Tobias  saith,  that  alms  delivereth 
from  death,  it  must  be  either  understood  as  it 
may  agree   with  the  canonical  scripture,  or 


mony  of  washing,  such  as  the  hypocrisy  of 
the  covetous  Pharisees  had  invented,  for  puri- 
fication and  cleansing  of  God's  creatures. 
Augustin  saith  not,  that  "  alms  is  done  for  a 
propitiation  to  God  of  former  oliences."  But 
Ids  words  are,  "Our  life  must  be  changed 
into  better,  and  by  alms  God  is  to  be  entreated 
for  sins  past,  not  to  be  bought  after  a  sort, 
that  we  may  always  commit  them  without 
punishment."  Alms  therefore,  are  not  a  pro- 
pitiation for  our  sins,  -which  is  only  Christ  Je- 
sus, 1  Jdut  2.  2,  but  a  fruit  of  true  repent- 
:iiicr,  ^vh^r;_llv  God  turnedi  unto  us,  when  we 
wiih  ,1  inic  liiiili,  that  shuweth  itself  by  such 
fruits,  turn  uu;o  him.  "For  only  the  taith  of 
Christ  doth  make  clean,"  Augustin  saith,  in 
Psalm  88.  And  tlrat  only  faith  doth  justify. 
The  fathers  quoted,  chapter  5.  of  this  Gos- 
Pel- 

46.  The  name  of  priests  is  not  odious  with 
us,  because  the  .lew's  Priests  were  naught, 
for  we  hold,  thai  Christ;  is  om  only  high 
Priest,  and  that  all  Chvisii;,n  m  n  :m(l  women 
are  Priests.  But  the  wirl,'  .1  li!.  .  :iiiii  Ithisphe- 
mous  heresies  of  popish  L'nests,  have  made 
them  odious  to  all  good  men. 

47.  To  build  the  prophets'  sepulchres,  so 
hypocrisy  and  superstition  be  away,  is  not 
evil.  But  it  is  much  more  excellent  to  follow 
the  doctrine  and  virtues  of  the  prophets,  than 
to  build  and  garnish  their  monuments. 

ClIArTER   12. 

5.  These  are  slanders,  that  the  Protestants 
teach  security  of  salvation  :  and  that  fear  of 
hell  maketh  men  livpocrites :  although  the 
faithful  by  God's  promise  are  assured  of  sal- 
vation, and  we  must  avoid  sin,  not  only  for 
fear  of  punishment  in  hell,  but  chiefly  for  love 
of  God  our  merciful  Father. 

11.  It  is  not  enough  for  a  Christian  Catholic, 
to  say  that  he  is  a  "Catholic  man,  and  that  the 
church  whereof  he  is  a  member,  can  give  a 
reason,  &c.,  for  a  Christian  Catholic  must  be 
ready  to  give  an  account  to  everyone  that 
asketh  of  the  hope  that  is  in  him.  1  Peter  3. 
15.  Again,  this  answer  that  you  set  do\vn, 
restraineth  the  promise  of  wisdom  and  mouth 
to  be  given,  to  a  sophistical  form  of  words, 
which  a  parrot  may  learn  to  pronounce,  and 
is  indeed  a  crafty  evasion,  rather  than  a  clear 
confession.  For  every  heretic  may  ;ay  as 
much  as  you  teach  a  popish  CathoUc,  for  a 
sufficient  confession. 

21.  He  is  rich  to  godward,  diat  trusteth  in 
God  and  not  in  deceivable  riche.s,  which  is  rich 
in  good  works,  i.md  is  ready  to  distribute,  &.c. 
1  Tim. 6.  17,18.  I3ut  store  of  merits  and  merito- 
rious works,  the  scripture  never  speaketh,. 


98 


LfJKE. 


of,  neither  doth  God  reward  our  merits, 
but  his  own  gilts.  Aug.  m  Psal.  70,  cone.  2. 
In  Psal.  101. 

3.5.  If'to  gird  our  loins  be  to  keep  chastity 
and  contiiiency,  then  married  men  may  keep 
ciiastity  and  coiitinency,  lor  this  commarid- 
ment  extendcth  to  all  true  Christians.  There- 
fore, saith  Beda,  "  He  teacheth  his  scholars 
to  gird  their  loins  to  retain  them  trom  the 
love  of  worldly  things."  Euthymius  saith, 
"He  propoundeth  to  them  the  virtue  of  work- 
ing. For  they  that  have  any  work  in  hand 
have  their  loins  girded  up.  Or  by  girding 
the  loins  he  exhorteth  to  the  binding  of  con- 
cupiscence." 

Chapter  13. 

3.  Your  interpreter  meant  true  repent- 
ance, howsoever  you  draw  his  word  to  pe- 
nance, out  of  which  you  would  pick  satis- 
faction. 

5.  A  true  faith,  by  which  we  are  justified 
before  God,  cannot  be  void  of  good  works, 
but  a  dead  i'aith  is  like  the  fig-tree. 

22.  The  straight  way,  as  well  in  religion, 
as  in  life,  is  the  way  that  leadetli  to  life :  and 
the  ancient  way  wherein  all  that  are  saved 
liave  entered. 

24.  The  mortification  of  the  flesh,  and  ab- 
negation of  men's  selves,  not  Popish  penance, 
which  is  easily  bou"ht  out  by  a  Pope's  par- 
don, are  the  straight  wav,  mentioned  in  the 
text:  as  for  the  Popish  Churcli's  discipline, 
is  easy  enough  for  them  that  have  money  to 
redeem  themselves  from  it,  seeing  the  Pope 
setteth  up  an  open  market  of  dispensations 
and  pardons :  so  that  ibr  money  you  shall 
have  liberty,  either  to  commit  sin,  or  else 
pard(jn  for  any  sin  that  you  shall  commit,  and 
of  penance  due  for  the  same. 

28.  Augustin  saith,  it  is  madness  to  think 
they  can  communicate  with  Christ  in  his  Sa- 
craments, which  communicate  not  in  his 
word.  Therefore,  as  he  saith  there  also, "  They 
eat  and  drink  the  body  and  blood  of  Christ  in 
a  Sacrament :  and  are  not  acknowledged, 
because  they  acknowledge  not  by  the  Gospel, 
his  members  dispersed  over  all  the  world. 

34.  The  Jews  lost  their  pre-eminence  by 
their  own  will,  which  cannot  be  called  free, 
when  it  was  thrall  to  sin,  and  not  made  free 
by  the  Son  of  God.  Therefore  neither  the 
Pelagian  nor  the  Popish  heretic,  hath  any  ar- 
gument here,  to  prove  free  will.  "  For  iVee 
will,"  saith  Augustin,  "  to  ove  God  we  have 
lost  all  through  the  greatness  of  the  first 
sin."  Ep.  107,  Vifrili.  Again,  "  That  part  of 
mankind,  to  which  God  hath  promised  deli- 
verance and  an  eternal  kingdom,  may  it  not 
be  repaired  by  the  merits  of  their  own 
works  ?  God  forbid.  For  what  good  can 
he  work  that  is  lost  or  cast  away,  except  he 
be  delivered  from  perdition.  What  by  free 
will  ?  God  forbid  that  also.  For  man  using 
free  willamiss,  lost  himself  anditalso.  For  as 
he  that  killeth  himself  killeth  himself  while 
he  liveth,  but  in  killing  himself  li veth  not,  nei- 
ther can  he  revive  himself  when  he  hath  slain 
himself.    So  when  man  sinned  by  free  will, 


sin  got  the  victory,  and  free  will  was  lost.  For 
of  whomsoever  a  man  be  overcome,  to  him 
he  is  addicted  or  bound  as  a  slave.  This  truly 
is  the  sentence  of  Peter  the  Apostle  :  which 
seeing  it  is  true,  J  pray  you  what  liberty  can 
there  be  of  him  that  is  a  bond  slave,  but  when 
he  delighteth  to  sin  ?  For  he  serveth  freely 
that  doth  his  master's  will  gladly.  And  by 
this  he  is  free  to  commit  sin  which  is  a  slave 
of  sin.  But  to  do  justly  he  shall  not  be  free, 
except  he,  being  delivered  from  sin,  begin 
to  be  a  servant  of  righteousness.  That  is 
true  liberty,  for  the  joy  of  well  doing,  and 
a  godly  bondage  to  obedience  of  the  com- 
mandment. But  whence  shall  a  man  that  is 
bond,  and  sold,  have  this  liberty?  except  he 
do  redeem  him  whose  saying  that  is  :  It  the 
son  shall  make  you  free,  then  shall  you  be 
free  indeed.  Wliich  thing  before  it  begin  to 
wrought  in  a  man,  i.  -w  can  any  man  boast  of 
free  will  in  a  good  work,  which  yet  is  not 
free  to  work  well  ?  except  he  extol  himself 
being  puffed  up  with  vain  pride,  which  the 
Apostle  beateth  down  when  he  saith,  you 
are  saved  by  grace  through  faith,"  &c. 
Euchcrid.  ad' Laurent,  cap.  30.  This  is  the 
Catholic  faith  conceming  free  will.  And 
whensoever  any  ancient  godly  father  seemeth 
to  avow  free  will,  he  meaneth  against  the 
Manichees'  and  stoics'  freedom  from  coac 
tion,  which  we  acknowledge,  and  not  freedom 
from  the  thraldom  of  sin  since  the  fall  of 
Adam. 

Chapter  14. 

14.  That  good  deeds  may  be  done  in  respect 
of  the  reward  that  is  promised,  we  acknow- 
ledge :  but  not  only,  nor  principally,  for  our 
own  reward's  sake,  but  for  the  glory  of  God 
more  [jrincipally. 

23.  Man's  will  is  free  from  compulsion,  or 
enforcing:  for  if  it  were  enforced,  it  were 
not  willing  but  nilling.  Yet  is  it  not  free  from 
slavery  and  thraldom  unto  sin,  which  is  the 
freedom  we  deny,  and  the  Pelagians  with  the 
Papists  affirm,  chap.  13. 

Chapter  15. 
7.  Our  Saviour  meaneth  not,  that  there  are 
any  so  just,  that  they  need  no  repentance  : 
For  all  have  sinned.  And  there  is  not  one  just. 
Rom.  3.  10.  23.  But  rather  hypocrites,  such 
as  the  Pharisees  were  which  thought  they 
had  no  need  of  repentance.  As  Augustin 
holdeth  In  Qu-  Evang.  lib.  2.  c.  32,  Anibrose 
upon  this  place  intcrpreicth  that  one  sheep,  to 
be  all  that  are  saved  by  Christ.  "  That  sheep 
is  one  in  kind,  but  not  in  particulars,  for  we 
are  all  one  body,  but  many  members.  And 
therefore  it  is  written ;  yc  are  the  body  of 
(Christ,  and  members  of  his  members.  There- 
fore the  Son  of  Man  came  to  save  that  which 
was  lost :  to  wit,  all.  For  as  in  Adam  all  die. 
so  in  Christ  all  shall  be  quickened.  The  rich 
shejiherd  therefore,  of  whose  flock  all  we  are 
but  the  hundredth  part,  hath  innumerable 
flocks  of  Ani^'els,  Archangels,  &c."  You  see 
therefore  that  by  the  just  which  need  no  re- 
pentance.   Ambrose  understandeth  not  men, 


LUKE. 


99 


but  Angels.  Becia  understandcth  the  just  to 
be  sucn  as  because  they  have  not  committed 
the  greatest  sins,  are  slow  to  good  works,  and  very 
secure.  These  I  suppose  have  need  ol  re- 
pentance. Euthyniius  and  Theophylact 
agree  with  Ambrose,  Eucher.  lib.  2.  cap. 
15.  Therefore  there  are  no  men  that  need 
no  repentance  simply,  but  in  comparison  oi" 
them  that  are  wholly  fallen  from  God,  as 
open  siiuiers  and  exconmiuiiicato  persons. 

10.  Our  hearts  and  inward  repentance,  are 
not  known  to  the  Angels,  but  by  the  fruits  and 
true  efiects  thereof.  For  God  only  knowelh 
the  hearts  of  all  the  sons  of  men,  and  their  heart's 
repentance,  1  Reg.  8.  39.  And  although  the 
elect,  after  the  resurrection,  shall  be  like  in 
glory  to  the  Angels,  yet  it  followeth  not,  that 
they  shall  be  like  in  all  things,  and  much  less, 
that  their  souls  now  in  heaven,  be  like  the 
Angels;  whose  presence  and  ministry  God 
useth  in  the  preservation  of  his  chosen,  in 
procuring  the  means  of  their  conversion  and 
salvation  while  they  are  in  this  world.  And 
though  they  be  as  near  God  in  heaven,  as  the 
Angels,  yet  it  followeth  not,  that  either  the 
one  or  the  other,  see  and  know  our  affairs, 
otherwise  than  it  pleaseth  God  to  reveal 
them.  For  that  profane  speculation,  that 
God  is  like  a  glass,  in  whom  all  things  done 
in  this  world  may  be  seen  in  heaven,  is  a 
vain  devise  of  an  idle  brain,  without  all  au- 
thority of  Scripture :  yea  contrary  unto  it, 
which  teacheth  that  God  oidy  searcheth  the 
heart  and  secret  thoughts  of  man:  which 
therefore  are  unknown  to  Angels  and  blessed 
spirits,  except  it  please  God  of  special  dispen- 
sation, to  reveal  them.  And  if  they  did  or 
mi^ht  know  all  our  affairs  as  well  as  God,  yet 
it  followeth  not,  that  we  should  pray  unto  them, 
having  a  commandment  and  promise  to  call 
upon  <iod,  and  to  be  heard  for  Christ's  sake  ; 
and  neither  commandment,  nor  promise,  nor 
example  in  the  Scriptureofany  godly  person, 
that  prayed  unto  them. 

23.  Augustin  meaneth  the  oblation  of 
Christ  upon  the  cross  to  God  the  father, 
the  remembrance  whereof,  is  celebrated 
in  the  Lord's  Supper,  as  he  declareth  him- 
self more  plainly.  Octoginta  trium  Question- 
urn.  Qu.  61.  He  is  our  Priest  for  ever  after  the 
order  of  Melchisedec  which  offered  himself 
a  sacrifice  for  our  sins,  and  hath  commanded 
the  similitude  of  that  sacrifice  to  be  celebra- 
ted in  remembrance  of  his  passion,  so  that  we 
may  see  the  same  thing  which  Melchisedec 
offered  to  God,  now  to  be  offered  in  the 
Church  of  Christ  throughout  all  the  world. 
Remember  that  Melchisedec  could  not  ofler 
the  natural  body  of  Christ,  so  many  hundred 
years  before  it  was  conceived  and  born  of  the 
Virgin  Mary.  Therefore  that  which  Aii- 
gustin  saith  is  offered  in  the  Church,  is  not 
tlie  natural  body  of  Ch:  '.st :  but  bread  and 
wine,  in  remembrance  of  his  passion,  as  a 
sacrifice  of  thanksgiving.  Caesarius  Arela- 
tensis  horn.  4.  de  Pasca,  referreth  it  to  the 
effect  of  Christ's  death,  whereby  pardon  is 
granted  daily  to  penitent  sinners. 


CltAPTKR   10. 

8.  The  faiihful  know  not  ova  of  the  word  of 
God,  that  they  may  gain  salvation  by  their 
money,  but  that  by  beinjj  good  stewards, 
and  making  them  friends  of  the  unrighteous 
mammon,  they  may  gain  testimony  of  their 
liberalily,  which  shall  not  be  unrewarded. 
Otherwise,  money  is  too  base  a  thing  to  gain 
salvation  by,  which  the  Son  of  God  bought 
for  tliein,  not  with  gold  or  silver,  or  any  such 
corruptible  trash,  but  with  his  precious  blood. 
1  Pet.  1,  18,  19. 

9.  That  alms,  although  greatly  accepted  of 
God,  is  meritorious,  the  Scripture  never 
teacheth,  nor  that  alms  purgeth  sin,  or  gain- 
eth  heaven.  Notes  Uth  chapter  of  this  Gos- 
pel. The  prayers  of  the  poor  are  indeed 
procured  by  giving  of  alms,  if  they  be  thank- 
ful persons  upon  whom  it  is  bestowed,  but 
no  patronage  in  heaven.  The  Prophet  Da- 
vid, no  doubt  was  a  good  alms-man,  yet  he 
acknowledgeth  no  patrons  in  heaven,  but  God 
the  Lord:  "Whom  have  I  in  heaven,"  saith 
he,  "  but  thee  ?"  Fs.  73, 25.  Neither  doth  the 
text  say,  the  poor  shall  become  patrons,  but 
"  they  may  receive  you  into  the  everlasting 
tabernacles,"  which  is  to  be  understood  pa- 
rabolically.  Your  alms  shall  be  a  testimony 
of  your  charity  and  liberality,  which  shall  be 
everlastingly  rewarded,  proceeding  from  true 
and  lively  faith,  as  our  Saviour  Christ  show- 
eth.  Matt.  25.  Neither  is  it  possible  to 
gather  a  conclusion  out  of  this  place  in  due 
form  of  syllogism,  that  the  Saints  departed 
to  pray  for  the  living,  or  that  they  may  re- 
ceive their  friends  and  benefactors  into  their 


heavenly  mansions,  otherwise  than  by  their 
testimony,  if  in  the  judgment  of  God,  they 
shall  be  found  faithful.     Finally,   alms  given 


to  a  hypocrite,  in  the  name  of  Christ,  of  true 
faith  and  charity,  is  as  acceptable  to  God,  as 
given  to  a  holy  person,  and  shall  be  as  well  re- 
warded. Seeing  God  hath  not  made  us  judges 
of  men's  sincerity,  which  have  need,  but 
commanded  us  to  show  neighbourhood  to  all 
that  be  in  necessity,  especially  to  those  that 
be  of  the  household  of  God,  as  far  as  we  can 
discern  them.  Chrysostom  Horn.  But  all 
these  points  neither  concluded  out  of  the  text, 
nor  warranted  by  any  other  Scriptures,  let 
us  see  how  you  prove  out  of  the  doctors. 
First,  Hierom  hath  nothing  sounding  to  such 
a  purpose,  except  you  mean  those  words  in 
the  end.  "Tome,  according  to  the  former 
interpretation  it  seemeth,  that  we  ought  to 
make  us  friends  of  the  unrighteous  mammon, 
not  any  kind  of  poor,  but  those  which  may 
receive  us  into  their  houses  and  eternal  ta- 
bernacles, that  when  wc  have  given  them 
small  things,  we  may  receive  of  them  great 
things,  and  giving  another  man's  goods,  we 
may  receive  our  own,  and  sow  in  blessing, 
that  we  may  reap  blessing  :  for  he  that  sow- 
eth  sparingly,  shall  reap  sparingly."  These 
words  declare  his  meaning  sufficiently,  that 
we  must  make  choice  of  the  godly  poor, 
as  near  as  we  can,  to  whom  the  kingdom 
of  heaven  bel(Hig«th ;  and  give  plentifully 


100  LL 

that  we  rocnive  the  rc.vavd  plentifully. 
Here  is  neither  patronage,  nor  prayer  of 
Saints  departed,  nor  merit  ol  holy  men.  Am- 
brose, the  next  Doctor,  saith  no  more  but, 
"  That  by  giving  liberally  to  the  poor,  we 
may  procure  the  favour  of  the  Angels,  and 
ilie  rest  of  the  Saints."  Lo,  this  Doctor 
nameth  the  Angels,  which  receive  no  benefit 
by  our  alms,  and  all  the  Saints,  as  well  rich 
as  poor.  For  all  the  blessed  spirits  do  love 
them  that  are  beneficial  to  the  poor  members 
of  Christ  their  head.  But  of  special  patron- 
age, prayer,  merit,  authority  to  dispose  the 
heavenly  mansions,  &c.  here  is  no  mention. 
Perhaps  Augustin  will  say  m.ore,  because  he 
is  quoted  in  two  places  :  in  the  first  he  hath 
these  words  :  "  The  Gospel  hath  admonished 
us  to  make  friends  of  the  mammon  of  ini- 
quity, that  those  which  make,  they  may  re- 
ceive into  eternal  tabernacles,  who  are  they 
that  shall  have  eternal  tabernacles  but  tiie 
Saints  of  God  ?  And  svho  are  they  shall  be 
received  of  them  into  eternal  tabernacles, 
but  they  which  have  served  their  need,  and 
cheerfully  administered  unto  them  that  they 
lacked  '?  Let  us  remember  therefore,  that 
in  the  last  judgment  our  Lord  will  say  to 
them,  which  shall  stand  at  his  right  hand, 
I  was  hungry,  and  ye  gave  me  to  eat,  and  the 
rest  that  ye  know.  And  when  they  shall  ask, 
when  they  have  done  this  duty  to  him  ?  he 
answereth,  when  ye  did  it  to  one  of  these 
mv  little  ones.  These  little  ones  are  they, 
which  receive  into  eternal  tabernacles,"  &c. 
Hitherto  we  have  nothing  of  patronage, 
prayers,  or  merits  of  Saints.  In  the  other 
place  he  saith,  "  The  just  and  the  Saints,  are 


fort  his  members  for  his  sake,  of  his  mere 
mercy  and  grace,  not  for  the  merit  of  their 
work.  Gregory  also  hath  the  name  of  pa- 
trons, but  not  according  to  your  meaning  ; 
his  words  are  these,  '•  It  availeth  much  to 
beat  dov/n  the  pride  of  him  that  giveth,  if 
when  he  giveth  earthly  things,  he  do  ear- 
nestly weigh  the  words  of  our  heavenly 
master,  which  saith,  make  you  friends  of  the 
mammon  of  iniquity,  that  where  you  fail  they 
may  receive  you  into  eternal  tabernacles  : 
for  if  through  their  friendship,  we  attain  the 
eternal  tabernacles,  in  giving,  doubtless,  we 
ought  to  consider,  that  we  rather  ought  to 
offer  gifts  to  patrons,  than  give  rewards  to 
needy  persons.  Hereof  it  is  said  by  Paul, 
let  your  abundance  supply  their  need,  that 
their  abundance  may  be  a  supply  to  your 
need:  namely,  that  we  should  consider  dili- 
gently, that  those  whom  we  now  see  needy 
we  shall  one  day  see  abounding,  and  we  ths^.t 
are  seen  abounding,  if  we  be  negligent  to 
give,  shall  one  day  be  needy.  Therefore  he 
that  now  giveth  temporal  aid  to  a  poor  man, 
in  that  he  shall  hereafter  receive  of  him 
eternal  things,  as  1  may  so  say,  doth  as  it 
were  till  the  earth  for  corn,  which  rendereth 
more  plentifully  that  which  she  hath  re- 
ceived. It  remaineth  therefore,  that  pr\de 
never  ariseth  of  our  gift,  seeing  that  ol^  that 
which  the  rich  man  giveth  to  the  poor,  he  doth 
it,  that  he  be  not  poor  for  ever."  Here  is  nei- 
ther merits,  nor  prayers  of  Saints  departed, 
but  the  poor  made,  as  it  were  patrons  of  the 
rich,  even  in  this  life,  that  the  rich  should 
not  be  proud  of  their  liberality,  because  they 
know  that  except  they  be  rich  in  good  works 
gnified  in  this  place,  which  do  bring  them  1  by  relieving  the  poor,  they  shall  be  everlast- 
into  eternal  tabernacles,  \vhich  have  com- j  ingly  poor.  Whereas  if  they  make  them 
municated  earthly  goods  for  their  necessi- 1  friends  of  their  mammon,  they  shall  be  joined 
ties,  of  whom  also  he  saith,  that  if  any  man  in  reward  of  eternal  life,  with  the  poor  mem- 
give  unto  any  of  them  a  cup  of  cold  water, '  bor.s  of  Christ,  who  accounteth  done  unto 
111  the  name  of  a  disciple,  he  shall  not  lose  .  ami,  whatsoever  is  bestowed  in  relief  of 
his  reward."     In  the  former  part  of  this  say-    them.     So  that  eternal  life   is  the   free  gift 


ing,  he  rehearsed  the  words  ol  the  text 
the  hitter  he  showeth  the  plain  and  direct 
meaning,  that  no  work  of  charity  showed 
toward  God's  children,  shall  be  unrewarded. 
Chrysostom.  at  last  speaketh  of  patronage, 
or  pleading,  saying:  "Orators  and  spphis- 
ters,  stand'  at  the  judgment  seats  of  men, 
pleading  for  them  that  suffer  wrong,  and 
often  for  them  that  do  wrong,  but  the  acts  of 
alms,"  saith  he,  "  standeth  at  the  tribunal 
seat  of  Christ,  not  only  pleading,  but  per- 
suading the  judge  himself,  that  he  himself 
doth  plead  tor  the  guilty  person,  and  give 
sentence  for  him  ;  and  although  he  have 
sinned  a  thousand  times,  he  crowneth  him, 
and  proclaimeth  him  conqueror:  for  he  saith 
give  alms  and  all  shall  be  clean."  Here,  you 
see,  he  had  occasion  in  following  of  his  com- 
parison, to  have  said  :  the  Saints  departed 
jilead  for  us,  pray  for  us,  merit  for  us  :  yet 
that  which  he  speaketh  of  patronage,  is 
of  alms  itself,  yea  principally  of  Christ  him 


of  God,  by  Jesus  Christ,  unto  all  them  which 
by  the  fruits  of  good  works,  declare  that  they 
take  hold  of  it  by  a  true  and  lively  faith. 

22.  Abraham's  bosom  is  still  the  receptacle 
of  the  faithful,  by  Chrysostom's  judgment, 
who  prayeth  that  he  and  all  his  people  inay  enjoy 
it  after  their  death,  De  Lazaro.  Cm.  3.  Tlie're- 
ward  also  of  affliction  patiently  suffered,  we 
acknowledge  to  be  of  God's  mercy,  and  not 
man's  merit. 

22.  For  as  much  as  the  death  of  Christ,  was 
as  efTectual  to  redeem  them  that  lived  before 
he  suffered  actually,  as  them  that  live  since  : 
seeing  in  God's  sight,  our  Saviour  Christ,  is 
the  Jjumh  that  was  slain  from  the  heiiinninff  of  the 
■world,  we  believe  that  the  godly  fathers  were 
in  heaven  or  Paradise,  which  is  here  called 
Abraham's  bosom,  before  the  resurrection  of 
Christ,  as  well  as  after.  For  inasmuch  as  ihcy 
were  justified  by  faith  in  his  blood,  tliey  re- 
ceived tlie  same  crown  and  reward  of  righ 
teousness  that  we  do,  behig  justified  by 


self,  who  is  our  only  mediator  and  advocate    same  means.    And  yet  our  Saviour  Christ 
before  God,  who  rewarded  them  that  coin- 1  was  the  first  man  that  in  his  whole  manhood 


LUKR. 


101 


entered  into  heaven,  into  the  fuhiess  and  per- 
fection of  glory  which  is  prepared  for  all 
God's  elect,  at  tlie  general  resurrection.  Ne- 
vertheless, the  virtue  of  Christ's  death  opened 
heaven,  to  be  a  receptacle  for  the  souls  of  the 
righteous  from  the  beginning  of  the  world. 
"  The  Spirit,"  saith  Solomon,  "returneth  to 
God  that  gave  it,"  Eccl.  12.  9.  So  saiih  Leo, 
De  pass.  serm.  14.  And  wo  heard  before,  that 
Augustin  denieth  it  to  be  a  part  of  hell,  Epist. 
99.  '  But  Zachariah,  you  say,  calleth  it  a  lake 
■without  water.  Indeed  Zachariah  nameth  a  lake 
or  pit  without  water,  which  is  too  uncomforta- 
ble a  place  to  understand  it  oi  Ahmham' s  bo- 
som, which  the  Prophet  meaneth  of  the  cap- 
tivity oi'  Babylon,  from  whence  the  Church 
was  delivered.  Theodoret  saith,  it  may  be 
understood  ei</iero/"eternoZ  death,  or  of  the  error  \ 
of  idols.  Hierom,  saith,  Tlicrich  <j:luiion  was  in 
this  lake.  Therefore  he  unilcrsiuc.il  ii  luit  of 
Abraham's  bosom.  Further  ynii  j^ay,  it  is  called 
of  Isaias,  a  prison:  but  thatisas  unlike,  that  a 
place  of  happy  and  joyful  rest,  Chrysost.  de 
Divit.  Lazaro.,  should  be  called  a  prison.  Let 
us  see  what  the  ancient  fathers  say  to  the 
matter.  First,  Hierom  understandeth  this 
prison  of  the  bonds  of  sins  and  errors.  So 
doth  Cyril  in  Isaias,  Lib.  4.  Orat.  3.  Yet,  lib.  3, 
he  saith  that  "Christ  went  to  preach  to  the 
spirits  in  Hell,  and  appeared  to  them  that 
were  detained  in  prison,  and  delivered  them 
all  from  bonds,  necessity,  pain  and  punish- 
ment." .  Tlieretijre,  in  iiciiher  of  both  places 
he  understandeth  Abruhii/>i'sh«som,  by  the  pri- 
son spoken  of  in  Isaias.  And  if  by  this  latter  , 
exposition  he  correct  not  his  error  in  the  ibr- ' 
mer,  yet  by  the  latter  he  showeth,  that  the  te.xt 
is  not  necessarily  to  be  understood  of  any  pri- 
son after  this  life.  As  for  the  name  o( Limhus  ' 
patrum,  it  is  altogether  unknown  of  the  an- 
cient doctors,  which,  if  it  signify,  as  you  say,  | 
the  brim  of  hell,  it  cannot  be'iar  from  the j 
place  of  punishment,  as  the  text  is  plain  of  j 
Abraham's  bosom.  And  Chrysostom  saith  plain-  i 
Iv,  it  is  Paradise,  against  the  conceit  of  them 
that  imagine  it  to  be  hell,  Paradisus,  ^c.  "  The 
bosom  of  Abraham,  was  the  poor  man's  Para- 
dise. The  rich  man  saw  Abraham  afar  off,  i 
and  Lazarus  in  his  bosom.  But  some  man  | 
may  say  to  me,  is  Paradise  in  hell  ?  1  say  | 
this,  that  the  bosom  of  Abraham  is  the  truln  j 
of  Paradise,  yea  I  confess  it  is  the  most  holy 
Paradise,"  ex  Jaw.  hom.  de  Divile.  And  Ter- ! 
tullian  chargeth  Marcion  the  heretic  with  this 
opinion,  that  the  fathers  of  the  Old  Testament 
had  their  place  of  refreshing  in  hell,  by  this 
text  of  Abraham's  bosom.  But  he  confuteth 
him  even  by  the  same  Scripture,  saying,  that 
"  Hell  is  one  thing,  Abraham's  bosom  another 
thing,  wherein  not  only  the  souls  of  the  Jews, 
but  of  the  Gentiles  also  that  are  faithful,  shall 
have  rest  until  the  general  resurrection,"  Lib. 
4.  cont.  Marcion.  Whether  the  hell  of  the 
damned  be  called  the  lower  hell,  in  respect 
of  this  mansion  of  the  fathers,  Augustin,  Ps. 
85,  professeth  ignorance,  and  only  doubteth. 
ButfTp.  99,  he  utterly  denieth  Abrahavi's  bosom 
to  be  hell,  or  any  part  of  hell,  because  Hell  in 
the  Scripture,  is  never  taken  for  good.  The  same 


he  saith,  de  Gen.  ad  lit.  lib.  12.  cap.  33.  and  cap. 
34,  where  he  proveth  that  Paradise  is  heaven, 
he  saith,  "  How  much  more  then  may  the  bo- 
som of  Abraham,  which  is  alter  il.i?  lile,  be 
called  Paradise  ?  But  that  there  was  such  a 
lilace  whereunto  oiir  Saviour  Ch  ist  descend- 
ed, specially  to  deliver  the  fathers  that  were 
in  it,  you  quote  a  great  number  of  doctors. 
First  Ireneus  in  the  place  quoted,  hath  never  a 
word  ot  the  descending  ol  Christ  into  hell, 
but  of  the  effect  of  his  life  and  death,  to  the 
salvation  of  all  his  members.  His  words  are 
tliese  :  "Wherefore  he  gave  meat  to  his  dis- 
ciples as  they  were  sitting,  signifying  them 
which  sat  in  the  earth  to  whom  he  came  to 
minister  life.  As  Jeremy  saith ;  The  Lord, 
the  holy  one  of  Israel,  remembered  his  that 
were  dead,  which  had  slept  before  in  the 
earth  of  defection,  and  came  down  unto  them 
to  preach  salvation  unto  them  to  save  them. 
And  for  this  also  his  disciples'  eyes  were 
heavy  when  Christ  catne  to  his  passion, 
and  finding  them  sleeping,  first,  he  let  them 
alone,  signifying  the  patience  of  God,  in  the 
sleeping  of  men.  But  coming  the  second 
time,  he  awaked  them  and  raised  them  up, 
signifying  that  his  passion  is  the  awaking  of 
his  disciples  that  slept,  ior  whom  also  he  de- 
scended into  the  lower  parts  of  the  earth,  to 
see  that  of  the  creature  which  was  un  wrought, 
with  those  eyes  of  which  he  said  to  his  disci- 
ples ;  Many  Prophets  and  just  desired  to  see 
and  hear,  what  you  see  and  hear.  For  Christ 
came  not  for  them  only  which  believed  in  him 
in  the  time  of  Tiberius  the  emperor:  neither 
for  those  men  only  which  are  now,  hath  the  Fa- 
ther provided,  but  for  all  men  which  from  the 
beginning  according  to  his  power  in  their  ge- 
neration both  feared  and  loved  God,  and  lived 
justly  and  godly  towards  their  neighbours,  and 
desired  to  see  Christ,  and  to  hear  his  voice 
Wherefore  all  such  in  his  second  coming  he 
shall  first  awake  out  of  sleep,  and  raise  up 
them  as  well  as  the  rest  which  shall  be  j'.idg- 
ed,  and  he  shall  place  them  in  his  kingdom." 
These  words  I  have  set  down  at  large,  that 
you  may  see  he  speakethnot  of  the  supposed 
descent  into  hell,  but  of  the  virtue  of  his  life, 
deaih,  burial,  and  resurrection,  which  extend- 
eth  itself  to  all  the  elect  of  God,  and  shall  be 
made  manifest  at  the  second  coming  of  Christ. 
Eiiscbius  saith,  "That  the  ramping  Lion,  the 
devil,  after  he  had  opened  the  wide  mouth  of 
hell,  coveted  to  have  devoured  the  soul  of  our 
Saviour,  with  other  which  came  down  into 
hell,  against  which  he  prayed  in  the  words  oi 
the  Psalm,  deliver  me  from  the  mouth  of  the 
Lion."  By  \yhich  place  it  is  rather  proved; 
that  Christ  did  not  descend  iiito  hell  after  his 
death,  seeing  he  was  saved  from  the  mouth 
of  the  Lion,  according  to  his  prayer  uttered 
by  the  Psalmist:  And  somewhat  before  this 
place,  he  interpreteth  the  complaint  of  Christ 
that  he  was  forsak-^n,  when  his  body  was  on 
the  cross  to  be  made  in  the  midst  of  hellish 
torments  when  "  he  beheld  himself  compassed 
about  with  all  the  devils  in  hell,  as  it  were  a 
multitude  of  wild  beasts  ready  to  devour  him." 
Eusebius  therefore  hath  much  against  yov, 


1C3  1^1 

but  nothing  tor  you.  Mucli  less  Gregory  Na- 
zianzene  in  the  place  noted.  For  he  saith  no 
more  but,  "  Christ  descended,  that  we  might 
be  exalted."  Ghrvsostom,  the  first  ot  them 
that  you  have  named,  saith  that  "  Christ  de- 
scended into  hell,  and  disturbed  them  all,  and 
destroyed  tiiat  castle  filled  with  tumult  and 
trouble  :"  Which  may  be  rightly  understood 
of  tlie  virtue  ot"  his  death,  destroying  the 
power  of  hell  that  it  hath  no  force  against  those 
whom  he  hath  redeemed.  But  he  addeth 
further,  that  "although  it  was  hell,  yet  it  held 
the  holy  souls  and  precious  vessels  of  Abra- 
ham, Isaac,  and  Jacob."  In  these  words  ei- 
ther he  taketh  the  word  hell  largely,  ior  the 
state  of  them  that  be  dead,  or  else  he  is  con- 
trary to  himself  in  other  places,  which  1  have 
cited  before,  where  he  affirmeth  Abraham's 
bosom  to  be  Paradise,  and  prayeth  that  he  and 
his  people  may  be  taken  up  into  Abraham's  bo- 
som.  Epiphanius  against  Tacian  the  heretic, 
that  denied  Adam  to  be  saved,  saith:  "For 
what  cause  descended  Christ  into  hell  ?  How 
after  his  sutFeringa  -.vhen  he  had  slept  three 
days,  did  he  rise  agJn  ?  And  how  is  it  ful- 
filled that  he  should  have  dominion  over  the 
dead  and  over  the  living,  and  of  what  living 
and  dead,  but  of  those  that  have  need  of  his 
help  above  and  beneath  V  That  Christ's  de- 
scent into  hell  and  his  resurrection  was  to 
Adam's  salvation,  I  see  it  proved  by  these 
words,  but  that  Adam  was  in  hell,  or  that 
Christ  descended  after  his  death,  this  place 
saith  nothing,  but  rather  that  Adam,  with  the 
rest  of  the  fatiiers,  was  in  heaven.  For  who 
were  they  that  were  above  then  ?  but  Adam 
and  the  rest.  Ambrose  speaketh  of  the  force 
of  Christ's  death,  which  overcame  death  and 
hell  to  the  salvation  of  all  God's  chosen  :  and 
not  of  the  fetching  ot  the  fathers  out  of  hell. 
For  after  he  hath  showed,  that  the  devil  by 
death  reigned  in  the  punishment  of  sinners, 
until  the  coming  of  Christ,  he  addeth  these 
words,  Expers  peccali,  ^-c.  "Christ  being  void 
of  sin,  wiien  he  went  down  to  the  bottom  of  j 
hell,  breaking  the  locks  and  gates  of  hell,  af- 
ter he  had  destroyed  the  dominion  of  death, 
he  called  back  to  life,  out  of  the  jaws  of  the 
devil,  souls  bound  with  sin:  and  this  is  writ- 
ten for  a  divine  triumph,  with  Eternal  charac- 
ters, while  he  saitii,  Death  where  is  thystiiig. 
Death- where  is  tiiy  victory '  which  felicity 
of  heal'h  restored,  Paul  considering,  crieth 
out.  As  by  Adam  death  entered  into  this 
world,  so  by  Christ  salvation  is  restored  to 
the  world."  In  these  words,  is  nothing  to  ^ 
maintain  Limbus  palriim,  nor  yet  the  popish  | 
manner  of  Christ's  descent  into  hell.  llierOm 
hath  the  like  meaning',  and  his  words  be  these  :  | 
"By  the  blood  of  liiy  passion,  through  thy 
clcmencv,  thou  hast  delivered  those  which  ^ 
were  hoiden  bound  in  the  prison  of  hell,  in  | 
which  there  is  no  mercy.  Finally,  after  our 
Lord  arose  ajrain,  those  that  were  hoiden  with 
the  bond  of  the  sins  of  Adam,  or  as  sorne  will ' 
have  it,  of  accustomed  error,  arose  again  with 
him,  and  appeared  in  tlie  holy  city."  These  , 
words  declare,  that  he  speaketh  of  all  tiiat  | 
had  deserved  hell,  which  by  the  death  and  I 


resurrection  of  Christ,  were  delivered  from 
hell.  For  that  he  meaneth  not  of  Limbus  pa- 
trum,  as  I  have  declared  before,  he  affirmeth, 
that  the  rich  man  clothed  in  purple,  remained 
in  tills  lake  of  hell,  and  obtained  no  refreshing. 
"  But  to  them,"  saith  he,  "  which  were  bound, 
and  which  to  be  delivered  hy  the  mercy  of 
Christ,  the  speech  is  directed.  Be  you  turn- 
ed, you  that  are  bound  to  the  munition  of  hope  : 
and  the  sense  is.  You  that  are  bound  and  hold- 
en  of  cruel  and  terrible  hell,  which  hope  for 
the  loosing  of  your  bonds,  at  the  coming  oi 
Christ,"  dsc.  Hierom  therefore  must  either 
be  understood  to  speak  allegorically,  or  else 
he  should  most  absurdly  place  all  the  fathers 
in  torments  of  hell  with  the  rich  glutton.  Au- 
gustin,  ep.  99,  as  is  before  showed,  denieth 
that  Abraham's  boso7n  is  hell,  or  any  part 
thereof,  but  Paradise :  yet  he  affirmeth,  that 
Christdescended  into  hell.  But  into  Afira/mm's 
bosom,  saying  he  hath  "not  found,  what  bene- 
fit he  bestowed  upon  those  just,  that  were  in 
Abraham's  bosom  when  he  descended  into 
hell,  from  whom  he  never  departed,  accord- 
ing to  the  blessed  presence  of  his  divinity." 
In  the  other  place  that  you  quote,  Augustin 
affirmeth  nothing,  but  conditionally:  "If  it 
seemeth,  that  it  is  not  absurdly  thought,  that 
the  old  Saints  which  held  the  faith  of  Christ 
to  come,  were  in  places  most  far  off  from  the 
torments  of  the  ungodly,  but  yet  in  hell  until 
the  blood  of  Christ,  and  his  descent  into  those 
places,  delivered  them  :  truly  from  henceforth 
the  good  faithful  redeemed  with  that  price 
already  shed,  know  not  hell  at  all."  You  see 
he  doth  not  absolutely  affirm,  but  as  an  opi- 
nion, of  some  received,  whereof  he  himself 
was  not  thoroughly  persuaded,  and  which  in 
some  places  he  holdeth  not:  as  Epist.  99.  De 
sen.  ad  lit.  lib.  12.  rap.  33.  and  34.  Paulius  in 
his  Panegyrical  Poem,  writeth  some  things 
poetically  of  Christ's  conquest  of  hell,  but  di- 
rectly of  the  Patriarchs  in  hell,  and  Christ's 
descent  unto  them,  he  speaketh  not,  and 
therefore  is  added  to  make  up  a  number  :  as 
most  of  the  rest  are.  Cyril  hath  these  words  : 
"  And  when  now  it  was  time  that  he  should 
preach  to  the  spirits  in  hell,  for  he  came  to 
have  dominion  as  well  of  the  living  as  of  the 
dead,  he  suflfered  death  for  us.  And  this  suf- 
fering proper  to  our  nature,  he  did  undergo 
willingly,  according  to  the  flesh:  although  as 
God  he  was  life  naturally:  that  hell  being 
spoiled,  and  he  made  the  first  fruits  of  them 
that  sleep,  and  the  first  begotten  among  the 
dead,  as  the  Scriptures  say,  he  might  give  re- 
turn to  life  unto  nature."  These  are  the  words 
of  Cyril,  which  compared  with  that  he  writeth 
upon  Isaias,  do  come  something  near  your 
purpose,  to  declare  his  opinion.  Gregory  also 
afiirmeth,  that  Christ  descending  into  hell, 
delivered  "only  them  that  believed  in  him, 
while  they  lived  and  led  a  godly  life."  Of  eo 
many  doctors  as  be  quoted,  you  see  how  few 
do  Hold,  that  Abraham's  bosom  was  in  hell,  or 
that  the  fathers  were  in  hell  before  tliu  com- 
ing of  Christ.  And  of  them  that  held  it,  how 
some  place  them  in  rest,  as  Augustin  and 
Chrysostom  :  some  in  pain,  as  Cyril  and  Plie- 


roin,  if  he  speak  of  their  state.  Hereby  it 
appeareth,  that  this  opinion  in  these  ancient 
times  of  the  Church,  was  neither  generally 
received,  nor  constantly  maintained  :  the  same 
writer  sometimes  being  of  contrary  opinions, 
asChrysostom  :  and  sometimes  certain,  some- 
times doubtful,  as  Augustin.  Let  the  indif- 
ferent reader  judge  therefore,  whether  you 
do  impudently  adirm  your  Limhus  putrum  to 
be  confessed  and  jjroved  of  all  the  ancient 
writers,  or  we  deny  it  with  Purgatory,  when 
neither  of  both  is  found  in  the  Scriptures,  and 
both  by  consequence  are  contrary  to  the  doc- 
trine of  the  Scriptures.  We  may  be  bold,  I 
think,  with  modesty  to  say,  that  Augustin 
said  of  a  like  forced  place:  "The  first  place, 
the  faithof  Catholics  by  divine  authority,  hath 
beheved  to  be  the  kin";doni  ot  Heaven :  the 
second.  Hell,  where  all  that  forsake  or  re- 
ceive not  the  faith  of  Christ,  shall  feel  eteriial 
punishments.  Tertium  penitus  ignommus,  im- 
mo  nee  esse  i7i  Scripturis  saiictis  invenimus.  The 
third  place  we  are  utterly  ignorant  of,  yea, 
we  find  in  the  holy  Scriptures  that  it  is  not." 
Aug.  Hf/pognost. 

23.  llierom's  words  are  these,  "  We  thy 
creatures  give  thanks  unto  thee,  O  Christ 
our  Saviour,  but  whilst  thou  didst  die,  thou 
slowest  our  so  mighty  adversary.  What 
was  more  miserable  than  man  before  ?  which 
being  thrown  down  with  the  terror  of  eternal 
death,  received  the  sense  of  living,  to  this 
end  only,  that  he  might  perish.  For  death 
reigned  from  Adam  to  Moses,  even  over  them  [ 
which  had  not  siruied  after  the  likeness  of 
the  transgression  of  Adam.  If  Abraham, 
Isaac,  and  Jacob  were  in  hell,  who  was  in 
the  kingdom  of  heaven  ?  If  thy  friends  were 
under  the  punishment  of  Adam  offending, 
and  they  which  had  not  sinned,  were  held 
guilty  of  other  men's  sins,  what  is  to  be 
thought  of  them  which  said  in  their  hearts, 
there  is  no  God?  Which  are  corrupt  and 
made  abomiriable  in  their  wills,  which  have 
declined,  being  made  unprofitable  together, 
there  is  not  that  doth  good,  no  not  one.  And 
if  Lazarus  be  seen  in  the  bosom  of  Abraham, 
in  a  place  of  rest,  what  like  hath  hell  and 
the  kingdom  of  heaven  ?  Before  Christ, 
Abraham  in  hell,  after  Christ,  the  thief  in 
paradise.  And  therefore  at  his  resurrection, 
many  bodies  of  them  that  slept,  arose,  and 
were  seen  in  the  heavenly  Jerusalem."  These 
words  contain  a  rhetorical  amplification  of 
the  benefit  of  Christ's  death  :  out  of  which 
we  can  no  more  prove,  that  Abraham  and 
Lazarus  were  in  hell  before  Christ,  than  that 
they  were  damned.  As  those  first  words  de- 
clare, "  What  was  more  miserable  than 
man  ?"  &c.  And  that  he  saith,  Abraham, 
Isaac,  and  Jacob  were  in  hell,  he  rather  al- 
ludeth  to  the  phrase  of  the  vulgar  interpreter, 
who  translatelh  Sheol  that  signifieth  the 
grave,  by  the  word  Infernus,  which  concern- 
clh  the  bodies,  rather  than  the  souls,  as  it 
appeareth  bv  the  last  words,  that  many  of 
them  that  slept  arose  at  his  resurrection. 
And  yet  I  will  not  excuse  Hierom  altogether 
from  this  opinion,  that  they  which  died  be- 


fore Christ's  death,  went  in  soul  to  hell,  by 
which  he  meaneth,  that  they  had  not  so 
clear  light  of  heavenly  felicity,  as  after 
Christ's  resurrection  ;  whereof  there  maybe 
SDiiie  doubt:  but  of  Limbus  patruin  devised 
by  the  Papists  he  knew  nothing,  nor  of 
thrift's  descent  into  it.  Augustin,  Ep.  1)9. 
Eiodio.  denieih  that  Abraham  and  Lazarus 
wiih  the  Patriarchs  were  in  hell,  or  that 
Abraham's  bosoiii  is  any  part  of  hell,  saying, 
"  I  could  never  find  in  the  Scriptures,  that 
hell  is  named  for  good.  And  if  it  be  never 
read  in  the  divine  authority,  verily  that  bo- 
som of  Abraham,  that  is  a  habitation  of  a 
certain  secret  rest,  is  not  believed  to  be  any 
part  of  hell,  although  even  in  those  very 
words  of  our  great  master,  where  he  saith, 
that  Abraham  said :  Between  you  and  us 
there  is  a  great  chaos  established,  I  think  it 
may  sufi^iciently  appear,  that  the  bosom  of 
that  so  great  felicity,  is  not  a  certain  part, 
and  ns  it  were  a  member  of  hell.  For  what 
is  that  great  chaos  but  a  great  distance  se- 
parating them  far  asunder,  which  not  only  is, 
but  also  is  established  between  them,  &-C. 
To  the  same  effect  he  v  riteth,  De  gen.  ad 
III.  12,  <ap.  33. 

28.  Those  that  judge  Purgatory  to  be 
placed  in  this  ereat  distance,  are  not  worthy 
the  naming.  For  none  of  the  ancient  fathers 
for  400  years  after  Christ  knew  purgatory,  or 
durst  affirm  it.  Neither  can  the  Papists  agree 
where  to  place  it.  Where  you  make  it  no 
doubt,  that  Christ  by  his  descending  delivered 
some  souls  out  of  Purgatory,  there  is  not  one 
of  the  ancient  Fathers  that  will  take  your  part. 
Augustin,  whom  you  name,  speaketh  not  of 
Purgatory,  but  of  hell.  '  But  because  evident 
testimonies  do  make  mention  of  hell  and  sor- 
rows, no  cause  cometh  to  my  mind,  why  our 
Saviour  should  be  thought  to  come  thither, 
but  to  save  them  from  the  sorrows  thereof. 
But  whether  all  whom  he  found  in  them,  or 
some  whom  he  judged  worthy  of  that  benefit. 
1  do  not  seek,  or  am  not  certain.  Yet  I  doubt 
not  but  he  was  in  hell,  and  performed  this 
benefit  to  such  as  were  placed  in  the  sorrows 
thereof"."  These  be  Augustin's  words  :  but 
you  conclude  hereof,  thathe  took  none  out  o. 
the  hell  of  the  damned  :  ergo,  out  of  Purga 
tory.  As  though  you  would  enforce  Augus- 
tin to  acknowledse  your  division  of  hells, 
which  it  is  certain  he  knew  not:  for  if  he  had, 
he  needed  not  to  have  doubted,  whether 
Christ  took  all  or  some  from  thence.  And  as 
for  Purgatory,  he  was  never  certain  of  it, 
therefore  he  could  not  speak  so  resolutely  of 
it,  to  say  that  he  doubted  not,  but  Christ  saved 
some  from  the  sorrows  ot  it. 

28.  There  is  no  doubt  bui  charity  reinain- 
eth  with  the  Saints  in  heaven,  but  it  is  ill 
proved  by  e.xamjile  of  a  ilauuicd  spirit  in  hell, 
Again,  ihai  love  whirh  \\\i-\  li;i  .e,  is  not  now 
carnal  and  .  |).  i  i;  '  >  \\;:i.:>  'I.,  ir  friends  in  the 
fiesli,  breiliii  11,  l/i;  s:.'i;..- ,  :ii,.'  other,  but  spi- 
riiual  and  ^i-m-nu  luwurd  all  the  elect  of 
God,  whom  tliey  loveas  ;lieniselves.  Ano- 
ther conclusion  is:  if  those  in  hell  have 
means  to  express  their  desires  to  Abraham, 


101 


LUKE. 


much  rather  may  tlic  living  pray  to  the  Saints, 
and  be  heard  of  them.  1  marvel  you  do  not 
infer,  if  those  in  hell  have  such  charitable 
eflections,  much  more  the  Saints  in  heaven. 
But  these  parabolical  speeches  prove  no 
more,  than  the  end  of  the  parable,  namely, 
that  they  which  in  this  hfe  refuse  to  credit 
the  holy  Scriptures,  may  not  look  to  be  called 
by  any  e-\traordinary  visions  or  apparitions. 
And  yet  if  you  would  infer  rightly,  you  should 
make  your  argument  thus:  If  damned  spirits 
to  Saints  far  oti'can  express  their  cogitations, 
much  more  may  Saints  that  dwell  together 
understand  one  another.  As  for  men  living, 
they  have  no  means  but  by  audible  voice  to 
express  their  desires,  which  cannot  ascend 
so  high  as  the  Saints  in  heaven,  who  also 
lack  the  naturalinsirumenis,  whereby  such  a 
voice  may  be  received.  But  you  have  a  con- 
veyance, by  the  continual  i;u.«snge  of  souls 
and  Angels,  which  Augustin  thinketh  indeed 
may  give  intelligence  of  some  things,  but  not 
of  all  things,  but  only  so  much  as  it  pleaseth 
God  that  they  should  know.  Wherefore  it 
were  good  first  to  know  out  of  the  Scriptures, 
whether  it  please  God  that  Saints  should 
know  such  affairs  of  the  living.  And  second- 
ly, whether  it  is  his  pleasure,  that  we  should 
direct  our  prayers  to  them.  If  the  Scripture 
do  reveal  neither  the  one  nor  the  other,  how 
should  vve  know  what  is  God's  pleasure  ? 
Yea,  seeing  we  have  express  commandment, 
to  call  upon  God  by  Jesus  Christ  in  all  our 
necessities,  with  promise  that  we  shall  be 
heard  in  any  request  that  is  meet  for  us  to 
attain:  we  cannot  call  upon  Saints  without 
breach  of  God's  commandment,  and  distrust 
of  his  promise.  Yea,  seeing  prayer  is  a 
sacrifice,  it  is  to  be  offered  only  to  God,  and 
not  to  Saints.  They  therefore  blaspheme 
God,  which  give  the  glory  which  is  proper  to 
God  unto  creatures,  and  not  Calvin,  who 
deniefh  that  the  voice  of  our  prayers  upon 
earth  can  be  heard  of  Saints  in  heaven.  As  j 
for  the  speeches  uttered  by  Abraham  and  the  I 
damned  soul,  you  might  as  well  understand 
that  they  were  parabolical  rather  than  histo- 
rical, as  you  acknowledge  they  were  not 
uttered  wiih  corporal  instruments. 

29.  "  He  might  know  these  things,"  saith 
Augustin,  "  by  the  report  of  Lazarus :  not 
when  they  were  doing  by  men  alive,  lest  it 
shall  be  false  which  the  Prophet  saith  ;  Abra- 
ham knew  us  not.  Therefore  we  must 
confess,  that  the  dead  know  not  what  is  done 
here,  while  it  is  a  doing  here,  but  afterward 
do  hear  it,  of  them  which  by  death  go  from 
hence  unto  them.  Not  all  things  indeed, 
but  such  thiniTs  as  they  are  sufi'ered  to  de- 
clare, who  also  are  suffered  to  remember 
those  things  which  it  behooveth  them  to  hear, 
to  whom  they  declare  them.  The  dead  also 
may  hear  some  things  of  the  Angels  which 
are  present  in  those  affairs,  which  are  done 
here,  even  so  nuich  as  he  to  whom  all  things 
are  subject,  doth  judge  that  every  one  of 
them  ought  to  hear."  Thus  Augustin  wan- 
dereth  in  his  imaginations,  how'  the  dead 
may  know  what  is  done  among  the  living, 


whereas  he  should  rather  have  acknow- 
ledged with  Chrysostom,  that  this  is  a  pa- 
rable, or  with  Ambrose,  that  it  is  a  narration 
wherein  many  things  are  spoken  paraboli- 
cally,  of  which  we  must  not  ground  any 
doctrine  not  taught  elsewhere  in  the  Scrip- 
ture. As  for  example,  you  may  as  well  say, 
that  souls  have  fingers  and  tongues,  and  that 
elemental  water  will  quench  hell  fire,  as  that 
Abraham  knew  what  books  were  written 
after  his  death.  But  our  Saviour  Christ's 
purpose  is  not  so  much  to  declare  what  was 
spoken  to  and  fro,  as  what  might  be  an- 
swered to  the  importunate  and  impudent  af- 
fections of  the  damned^  spirit.  And  albeit 
that  the  doctrine  of  the  Church  was  compre- 
hended in  the  Scriptures,  might  be  revealed 
to  Abraham  after  his  death  ;  yet  it  foUoweth 
not,  that  Abraham  knew  all  things,  as  you 
affirm  the  Saints  do  in  beholding  the  ma- 
jesty of  God  :  neither  doth  Augustin  afnrm, 
that  they  knew  any  more  than  it  pleased  God 
to  let  them  have  the  understanding  of,  either 
by  dead  men's  report,  or  by  relation  of  An- 
gels, or  by  any  means  whatsoever.  More 
rightly  you  should  gather  as  Eusebius  Emis- 
senus  doth  of  this  text.  Sujficet  enim  hos 
audire,  saith  he,  si  his  credere  volverint.  Om- 
nibus enim  ad  snluitm  sujfwiunl  soli  Mosi  el 
Prophetarum  libri,  si  tamen  heme  intelligmitur 

Chapter  17. 

10.  A  spvvnnt  bv  doing  his  duty  to  his  mas- 
ter, des(  ivi  ill  nui  s:i  much  as  liberty,  much 
less^tohi  111-  ;ii:  -If  I's  heir,  ergo  thb  servants 
of  God,  (hjiiiL;  ill!  ir  duly,  deserve  not  to  be 
God's  heirs  of  the  kingdom  of  heaven,  but  of 
his  mere  favour  and.  grace  he  giveth  it  them. 
Of  which  also  he  accepteth  thein  not  as  ser- 
vants, but  as  friends,  yea  as  sons  and  heirs, 
and  their  service  being  not  the  thousand  part 
of  their  duty,  also  he  accepteth,  and  reward- 
etli  of  his  mercy  and  not  of  their  merit.  Nei- 
ther doth  Paul  say,  that  by  cleansing  ourselves, 
&c.  But  if  a  man  shall  cleanse  himself,  he 
shall  be  a  profitable  vessel,  because  the  Lord 
will  acknowledge  him  as  his  owi,  in  whom 
this  effect  of  his  Spirit  worketh  this  cleansing. 
For  it  is  God  that  worketh  in  us  both  the  will 
and  to  be  able  to  do  anv  such  tiring,  according 
to  his  good  pleasure,  Phil.  2.  13.  Marcus  He- 
rernita  de  iis  qiiipulant  se  nperihus  jnstificare: 
"  The  Lord  willing  to  show,  that  all  the  com- 
mandments are  of  duty  to  be  performed,  and 
that  the  adoption  is  given  by  his  ovs-n  blood, 
saith,  when  you  have  done'  all  tiiese  things 
that  are  appointed  unto  you,  then  say,  we  are 
unprofitable  servants,  we  have  done  that  we 
ought  to  do.  Therefore  the  kingdom  of  hea- 
ven is  not  the  hire  of  works,  but  the  grace  of 
the  TiOrd  prepared  for  liisfailliful  servants." 

14.  The  leprosy  was  not  healed  by  the 
Priest,  but  declared  to  be  healed,  so  are  sins 
declared  to  be  forgiven  by  the  Priest,  and  not 
properly  forgiven,  Hicrnm  in  Maflh.  16.  And 
whereas  you  say.  out  of  the  author  of  the  book 
De  visit.  i7ifirm.  that  a  niiiri  must  not  despise 
God's  ordijianee,  it  is  true.  But  both  your 
author  and  you,  Irave  to  prove  auricular  con- 


LUKK. 


105 


fessionto  a  Prleest,  to  be  God's  ordmance.  As 
you  uokriowledge  that  book  to  be  none  of 
Augustin's,  so  you  should  have  done  well  to 
have  signifaed,  as  the  truth  is,  that  ihc  author 
was  a  man  neither  learned  nor  eloquent,  and 
that  those  books  were  most  impudently  as- 
cribed to  S.  Augtistui:  but  then  your  quota- 
tion of  his  authority  had  been  nothing  worth. 

14.  Thoy  went  not  to  the  Priest  to  be  clouns- 
ed,  but  thut  they  miirlit  declare,  that  they  were 
cleansed.     And   therefore  this   coUecUon,  of 


going  to  the  Priest  to  shrift,  is  vain  and  ridicu- 
C)us :  being  nothing  else  but  a  beggarly  pe- 
tition of  two  principles,  namely,  that  neces.sity 


of  shrift  is  God's  ordinance,  and  that  there  is 
a  Sacrament  of  absolution. 

19.  We  see  that  he  was  whole  before  he 
gave  thanks,  therefore  faith  only  made' him 
whole,  and  that  his  thunks  followed  his  faith, 
as  an  unseparable  fruit  thereof,  not  as  a  cause 
of  his  healing. 

23.  No  man  must  look  to  see  Christ  his  ma- 
ker in  the  Popish  elevation,  or  procession. 
For  Christ  shall  not  come  into  this  world  so 
often  as  the  Priests  will  con.secrate,  but  once 
in  the  end  of  the  world,  with  majesty  ajid 
glory. 

Chapteh  18. 

1.  We  should  pray  always,  not  in  voice, 
but  in  mind  lifted  up  to  God  :  as  for  Popish 
c:uionical  hours  be  of  superstition,  rather  than 
true  devotion.  For  nil  fi i in 's  and  places,  are 
allowed  for  vocal  iir:iyi'r.  as  vmi  term  it. 

8.  We  say  not,  that  tli;;  Cliisreh  ever  decay- 
ed or  ever  shall  decay  in  faith  :  although  the 
Church  may  err  in  matters  of  doctrine,  yet 
not  to  leave  the  faitli  in  the  foundation.  But 
by  your  own  confession,  under  the  tyranny  of 
Anticlirist,  faith  shall  be  rare,  and  therefore 
the  faithfulfew,  and  not  so  notorious,  among 
so  many  wicked.  Such  we  say  was  the  state 
of  the  Church  under  the  tyranny  of  the  Pope, 
which  is  Antichrist. 

13.  Not  as  the  Popish  priests  and  people 
knock  ajid  kneel  to  the  idol  of  the  Mass  c;ike. 
Augustin  hath  neither  such  words  nor  such 
moaning. 

17.  We  must  not  be  children  in  understand- 
ing, 1  Corinth.  14.  20.  which  is  the  mark  you 
shoot  at,-  for  you  would  have  men  as  ready 
to  believe,  whatsoever  you  tell  them  in  the 
doctrine  of  the  Church,  as  children  are  ready 
to  believe  every  fable. 

20.  Keeping  of  God's  commandm«nts  alone, 
doth  purchase  life  everlasting,  if  a  man  can 
keep  them  perfectly.  But  if  he  once  break  one 
commandment,  he  hath  purchased  the  curse 
of  God.  Mark  12. 

22.  This  was  a  commandment  to  that  per- 
son, but  neither  commandment  nor  counsel  to 
all  Christians :  neither  is  it  observed  of  Po- 
pi.sh  hypocrites,  which  sell  not  all  to  give  to 
the  poor,  but  to  their  friends  or  cloisters. 

30.  Life  everlasting,  is  the  free  gift  of  God 
in  Jesus  Christ,  Rom.  6.  23.  Although  God 
L'iveth  it  to  them  that  forsake  all  things  for 
Christ,  not  as  a  reward  of  merit,  but  as°a  gift 
of  mercy. 


Chapter  i'.'. 

4.  E.xlernal  offices  done  to  Christ'.s  person 
by  those  that  believed  in  liini,  were  accepta- 
ble to  him,  otherwise  not.  Herod  desired  to 
Kcc  Christ,  Uic  multitude  followed  hun,  and 
throng(;d  him,  which  after  were  ready  to  cry 
Crucify  iiim.  The  Pharisees  divers  times  en- 
tertained liim,  Judas  kissed  him.  But  where- 
as you  say,  the  external  offices  of  devotion, 
&-C.  are  recommended  to  us  for  example  :  we 
know  he  hath  recommended  the  poor  afflict- 
ed for  his  sake  to  be  relieved,  but  not  to  be 
honoured  in  all  respects  as  his  person  was, 
of  them  who  acknowledged  him  to  be  the 
Son  of  the  living  God.  As  for  his  Sacra- 
ments and  Saints,  retpiire  no  such  external 
ojffices,  neither  are  they  acceptable  to  him  or 
his  Saints.  As  for  the  pressing  of  supersti- 
tious Papists,  to  be  near  the  idol  of  the  Mass, 
and  to  see  it  held  up  or  carried  about,  con- 
trary to  the  institution  of  the  blessed  Sacra- 
ment, hath  no  colour  of  defence  by  example 
of  Zaceheus  who  desired  to  see  Christ,  rio 
although  Christ  were  as  verily  to  be  seen  in 
the  Sacrament,  as  he  was  in  the  way,  seeing 
this  Sacrament  was  ordauied  to  be  eaten  and 
dnmken,  not  to  be  gazed  and  looked  upon. 

8.  Alms  and  all  other  deeds  of  charity,  are 
a  duty  of  tliankfuhiess  for  sins  forgiven,  no 
satisfaction,  as  is  manifest  by  the  parable  of 
the  servant,  that  owed  ten  thousand  talents : 
Matth.  6.  18.  But  in  your  discourse  of  re- 
stitution, you  open  a  great  mystery  of  iniquity, 
whereby  the  Jesuits.  Seminaries,  and  other 
broods  of  treason  and  impiety  are  maintained, 
and  not  of  the  Pope's  niere  liberality.  For 
while  you  teach  restitution  to  be  necessary 
which  all  good  men  do  acluiowledge,  you 
have  found  out  a  case  whereby  infinite  masses 
of  money  may  be  brought  to  the  Pope's  dis- 
position, and  siich  as  be  factors  under  him. 
For  if  the  parties  injured  be  not  known,  dead, 
or  otherwise  not  to  be  satisfied,  you  deter- 
mine, that  the  goods  ill  gotten,  must  be  be- 
stowed on  the  poor,  or  upon  good  uses,  and 
that  is  not  amiss.  But  you  will  not  trust  the 
conscience  of  the  wrong  doer,  to  bestow  it  as 
he  list,  but  according  to  the  advice  of  your 
superior,  which  is  tlie  Pope  and  his  clergy, 
which  have  .  ure  of  so:iK'.  So  i'imi  while  you 
challenge  to  the  Pope  -.w.'l  mr-tlvos,  the 
disposition  of  goods  gom.ii  \,  rnngfuUy,  you 
take  upon  you  an  office  fur  worse  than  Judas 
exercised,  and  by  this  means,  ill  gotten  goods 
are  worse  bestowed,  to  maintain  treasons, 
heresies,  and  treachery,  and  if  need  be,  open 
wars  against  Christian  Princes.  But  why  I 
pray  you,  if  the  Extortioner,  Usiirer,  Simoni- 
ak,  Briber,  &c.  have  the  conscience  lo  re- 
store where  he  cannot  to  the  parties  injured, 
which  ought  first  to  be  regarded,  may  he  not 
bestow  it  uprightly  and  sincerely  upon  the 
poor,  or  other  good  uses  ?  Or,  if  he  lack  ad- 
vice, why  may  he  not  take  it  of  godly  and 
wise-  men,  though  they  have  not  the  charge 
of  his  soul,  and  thoueh  the  Pope  never  hear 
of  it?  But  whereas  Zaceheus  restored  four- 
fold, it  was  not  for  satisfaction  of  his  sins,  but 
a  fruit  of  his  true  repentance,  whereby  he 


106 


LUKE. 


declared,  that  the  injury  he  had  done  to  any 
man,  displeased  him  so  much,  that  he  ac- 
counted it  no  better  then  theft,  and  therefore 
was  content  to  restore,  as  if  he  had  been  con- 
victed of  theft.  Tlierefore,  where  you  come 
in  with  large  bestowing  upon  Christ  of  all,  or 
a  moiety,  or  four-fold  restitution,  despisintr  the 
rich  man's  penny,  groat,  or  crown,  you  plead 
well  for  Corban,  and  yet  you  are  content  to 
play  small  game,  and  to  take  even  the  poor 
widow's  mite,  if  she  have  no  more,  or  not 
much  more  to  grive,  not  contemning  the  rich 
man's  pound.  But  why  did  not  Christ  chal- 
lenge tlie  disposition  of  this  four-fold  restitu- 
tion, that  Judas  might  have  had  the  fingering 
of  it?  Or  by  what  right  may  Christ's  pre- 
tended Vicar  challenge  that  Christ  did  not? 
At  least  wise,  if  Christ  could  not  intend  it, 
why  did  he  not  commit  the  disposition  of  it  to 
Peter,  as  his  deputy  in  those  weighty  cases 
of  conscience,  reserved  to  his  own  jurisdic- 
tion ?  We  know  that  Hberal  alms  of  a  cheer- 
ful giver  pleaseth  God,  as  a  fruit  of  faith,  and 
shall  have  great  reward.  He  is  blind  that 
cannot  see,  as  well  in  this  place,  as  in  divers 
other,  how  under  colour  of  merit,  satisfaction, 
extinguishing  of  sin,  and  last  of  all,  of  restitu- 
tion, you  seek  not  only  to  devour  poor  widow's 
houses,  but  to  be  lords  of  rich  usurers'  and 
oppressors'  goods. 

17.  The  diversity  of  the  rewards  we  ac- 
knowledge, which  are  according  to  the  di- 
versity of  his  gifts.  For  of  his  mercy  he 
crowneth  his  gifts,  not  our  merits.  Aug.  in 
Psal.  70.  cone.  1.  Otherwise  every  child  may 
conceive,  that  the  gain  of  ten  pounds,  doth 
not  deserve  the  government  of  ten  cities. 

Chapter  20. 

35.  The  Greek  is  none  other  than  your  own 
translation  which  you  may  be  ashamed  to 
correct  having  in  your  preface  preferred  it 
tefore  the  Greek. 

35.  The  Scriptures  never  affirm,  that  good 
nen  by  their  works,  merits  or  deserts,  are 
worthy  of  heaven :  but  only  by  the  grace  of 
God  in  Christ  Jesus.  In  whom  they  are  ac- 
cepted as  worthy.  And  that  man's  works, 
done  by  Christ's  grace,  do  condignly  or 
worthily  deserve  eternal  joy,  it  is  contrary 
to  the  opinion  of  the  best  of  the  Schoolmen, 
who  upon  the  saying  of  Paul,  Rom.  8.  "  The 
sufferings  of  this  life,  are  not  worthy  or  con- 
dign," &,c.  invented  tlie  distinction  of  Con- 
gruu  and  Condignu.  But  to  examine  your 
texts  of  Scripture,  which  you  bring  to  prove 
your  new  Popery.  The  first  being  no  canoni- 
cal Scripture,  must  either  be  understood  ac- 
cording to  the  perpetual  doctrine  of  the  ca- 
nonical Scripture,  or  else  be  rejected.  By 
faith  therefore,  which  is  tried. in  temptation, 
they  were  found  worthy,  and  not  of  the  merit 
of  their  works.  And  though  he  that  loveth 
hia  father  more  than  Christ,  is  not  worthy  of 
him  ;  yet  it  followeth  not,  that  he  which  loveth 
Christ  more  than  his  father,  is  worthy  of 
Christ.  For  our  sins  do  properly  deserve 
God's  wrath,  but  our  good  works,  because 
they  are  not  perfect,  nor  ours,  but  God's  gifts 


in  us,  deserve  not  to  us  God's  favour  and 
grace,  which  is  freely  given.  Thirdly,  Paul 
prayeth,  that  the  Colossians  "  may  walk 
worthy  of  God,"  according  to  his  acceptation, 
not  according  to  the  merit  of  their  good  works 
in  this  life,  but  that  at  the  length,  they  may 
be  made  worthy  in  Christ  their  Redeemer, 
by  whom  they  obtain  remission  of  their  sins. 
Fourthly,  Christ  showeth  not  what  the  faith- 
ful are  by  the  merit  of  their  works,  but  by 
acceptation  of  his  grace,  through  his  merits : 
therefore  they  are  not  called  worthy,  as 
Christ  is  called  worthy,  Apo.  5.  12.  for  it  is 
said  before  expressly,  ver.  4.  "that  none  was 
found  worthy  to  open  the  book,  and  to  read 
it:'"  but  the  words  you  cite,  be  Apoc.  4.  11. 
and  are  spoken  of  the  Godhead  himself  Be- 
hold into  what  horrible  blasphemy  you  run, 
while  you  maintain  the  merit  of  man's  works 
(though  done  by  the  grace  of  Christ)  to  make 
men  as  worthy  of  the  joys  of  heaven  by  them, 
as  God  is  of  glory,  power,  and  majesty  of  his 
own  nature.  And  whereas  you  say  it  is  all 
one,  to  be  counted  worthy,  and  to  be  worthy 
indeed  by  the  Greek,  it  is  false.  For  though 
in  one  of  our  English  translations  it  be  once 
so  translated,  peradventure  the  word  (coun- 
ted) being  omitted  through  oversight,  yet  the 
wicked  are  not  unjust  only  by  imputation, 
but  by  merit  of  sin  and  unrighteousness  that 
is  inherent :  whereas  the  righteous  are  not 
perfectly  just,  by  merit  of  justice  inherent,  but 
by  imputation  of  the  righteousness  of  Christ 
through  faith.  Neither  are  we  so  ignorant  of 
the  Scripture,  but  that  we  know  the  dignity 
of  God's  grace,  whereby  not  only  we  are  ac- 
cepted, but  also  our  laSours  rewarded,  but 
altogether  of  the  grace  of  God,  <uid  not  of  the 
merit  of  our  works,  which  are  not  made 
worthy  of  reward,  (for  then  they  should  be 
perfect)  but  in  the  merits  and  worthiness  of 
Christ  are  counted  worthy  of  eternal  life- 

36.  Our  Saviour  sayeth  not,  that  the  Sainfs 
are  now,  but  after  the  resurrection  they  shall  be 
equal  to  the  Angels.  Neither  saith  he,  in  all 
things,  but  in  that,  they  shall  have  no  need  or 
use  of  marriage.  That  miy  Saints,  as  the 
Virgin  Mary,  Jolm  Baptist,  the  Apostles,  shall 
be  above  all  angels  in  dignity,  the  Scripture 
ddth  not  teach,  therefore  it  is  presumptuously, 
and  blindly,  though  never  so  boldly  affirmed. 

Chapter  21. 
4.  No  alms  is  meritorious  in  any  respect, 
nor  any  alms  is  acceptable,  without  true  faith 
and  love.  Bede  allegorizing  this  widow  to 
be  the  Church,  saith,""  The  CJiurch  casteth 
all  her  living  into  the  gifts  of  God  :  which  un- 
derstandcth  even  all  that  she  liveth  not  to  be 
of  her  merit,  but  of  God's  gift,  when  she  say 
eth,  God  he  merciftd  to  mc  n  sinner." 

37.  The  godly  may  take  great  profit  of  soli 
tariness,  though  they  go  not  into  the  wilder 
ness.  Yet  idle  in  solitariness,  is  not  so  good, 
as  well  occupied  in  the  Church. 

Chapter  22. 
15.  Christ  our  Paschal  Iamb  was  sacrificed 
on  the  cross,  where  he  wa':  slain  for  us,   I 


LUKE. 


107 


Cor.  3.  7.     A  sacrament  and    memorial    of 
which  oblalion,  lie  instituted  in  his  last  Supper. 

]7.  Whether  there  were  two  cups  divided, 
or  one  only  whereof  Luke  speaketh  here  by 
anticipation,  certain  it  is,  by  Matthew  and 
Miirk,  and  the  consent  of  all  the  ancient 
writers,  that  these  words,  "  I  will  not  drink 
of  the  fruit  of  the  vuie,"  were  spoken  of  the 
cup  of  the  New  Testament.  And  althoufrh 
they  were  not,  yot  you  could  not  so  avoid 
the  fruit  of  the  vine  :  for  according  to  your 
own  exposition,  he  did  drink  the  fruit  ot  the 
vine  now  in  tiie  kingdoniof  God,  which  is  the 
celebration  of  the  sacrament  of  his  blood  in 
the  New  Testament. 

19.  "As  the  bread  of  the  Eucharist,  after 
the  invocation  of  the  Holy  Ghost,  is  no  more 
common  bread,  but  is  the  body  of  Christ,  so 
also  this  holy  ointment  is  no  more  bare  oint- 
ment, nor,  it  a  man  had  rather  so  call  it,  com- 
mon ointment,  after  it  is  consecrated,  but  it  is 
the  gracious  gift  of  Christ,  which  through  the 
coming  of  the  Holy  Ghost  to  it,  by  his  divi- 
nity hath  power  to  work."  Cyril,  myst.3.  As 
the  ointment  is  the  grace  or  gift  of  Christ,  so 
the  Sacrament  is  the  body  of  Christ  by  his 
judgment,  nor  any  other  transubstantiation  in 
the  one,  than  in  the  other.  Of  the  verity 
of  Christ's  flesh  and  blood,  we  doubt  not : 
neither  do  we  doubt,  but  that  the  same  hphu^  eaten 
and  drunken,  do  bring  to  pass,  that  both  Christ  is 
in  us,  and  we  in  Christ:  which  words,  because 
you  deny  the  sense  of  them,  yciu  have  gilded 
out  of  Hilary's  saying,  which  declare,  that  he 
speaketh  ot  a  spiritual  manner  of  eating,  as 
he  saith  before  :  "  We  do  truly  under  a  mys- 
tery, receive  the  flesh  of  his  body,  and  thereby 
we  shall  be  one,  because  the  Father  is  in  hini, 
and  he  in  us. 

19.  The  former  words  prove  no  presence, 
but  mystical  and  sacramental,  yet  that  Christ 
is  truly  received  of  the  faithful.  The  word  of 
the  present  tense,  which  is  given,  signifieth 
that  the  body  of  Christ  was  tlien  given  to  be 
offered  on  the  cross,  and  not  in  the  Sacra- 
ment. For  Christ  offered  himself  but  once, 
like  as  he  died  but  once,  and  "by  one  obla- 
tion found  eternal  redemption,  and  made  per- 
fect for  ever  those  that  are  sanctified."  Heh. 
7.  27;.  cap.  9.  12.  25.  26.  23.  cap.  10.  10.  12.  14. 
Against  these  plain  testimonies  of  the  Scrip- 
ture, \yhat  blasphemy  is  it  to  say,  he  offered 
himself  twice,  died  twice,  shed  his  blood  in 
sacrifice  twice?  yea  to  set  up  a  continual  re- 
petition of  that  sacrifice  which  was  singular, 
because  once  offered  it  was  sufficient,  which 
none  could  offer  but  himself,  who  is  an  eter- 
nal Priest,  void  of  sin  immortal,  and  which  he 
offered  by  his  eternal  spirit."  Heb.  7.  24.  26. 
27.  23.  cap.  9.  14.  And  therefore  the  Fathers 
of  the  Primitive  Church,  do  not  call  the  cele- 
bration of  the  Lord's  Supper  a  sacrifice  in  that 
sense,  you  say,  but  because  a  spiritual  sacri- 
fice of  thanksgiving  is  offered  therein  :  and 
unproperly,  because  it  is  a  memory  of  the  onlv 
sacrifice  of  Christ  offered  on  the  (noss.  Not 
one  of  th"m  saith  it  is  a  sacrifice  propitiatorv. 
or  that  Christ  offered  himself  twice,  or  died 
twice  for  us.    No  not  Gregory  Nissen,  whom 


you  place  in  the  first  rank,  because  he  seem- 
eth  to  say  most  for  you:  for  his  scope  is  to 
prove,  that  Christ  suffered  death  of  his  own 
will,  not  by  necessity  of  nature,  or  malice  of 
his  enemies  :  and  therefore  he  saith,  "he  tar- 
ried not  for  the  necessity  that  hung  over  him 
of  Judas'  treason,  nor  the  violence  of  the  .lews, 
as  thieves,  nor  the  unjust  sentence  of  Pilate, 
that  their  malice  should  be  the  beginning  and 
cause  of  the  common  salvation  ol  men :  but 
prevented  it  by  his  own  purpose,  and  by  a 
secret  kind  of  sacrifice,  which  could  not  be 
seen  of  men,  he  offereth  himself  a  sacrifice 
for  us,  and  sacrificeth  an  oblation,  being  both 
the  Priest  and  the  Lamb  of  God,  which  taketh 
away  the  sin  of  the  world.  When  did  he 
perform  that  ?  when  lie  gave  to  his  disciples, 
being  gathered  together,  his  body  to  be  eaten, 
and  his  blood  to  be  drunken,  then  he  openly 
declared,  that  the  sacrifice  of  the  Lamb  was 
already  finished.  For  the  body  of  a  sacrifice 
is  not  meat  to  be  eaten,  if  it  be  living  :  where- 
fore when  he  gave  his  body  to  be  eaten,  and 
his  blood  to  be  drunken,  unto  his  disciples, 
his  body  was  already  ofleredby  a  secret  and 
invisible  means,  as  it  pleased  the  power  of  him, 
that  vvorketh  the  mystery.  And  his  life  was 
in  them  in  whom  the  same  power  laid  it 
down,  and  together  with  the  divine  virtue  that 
was  joined  with  it,  was  in  that  region  of  the 
heart.  Therefore  if  any  man  will  begin  to 
measure  the  time  from  thence,  when  the  sa- 
crifice was  made  to  God  by  that  great  High 
Priest,  which  by  a  mean  that  could  not  be  ex- 
pressed in  words,  nor  seen  with  eyes,  offered 
as  it  were  a  lamb,  he  shall  not  depart  from  the 
truth."  These  words  of  Nissen  declare,  that 
Christ,  in  purpose  of  his  death,  offered  him- 
self to  God,  before  he  was  slain  of  the  .lews  : 
not  that  he  instituted  a  sacrifice  to  be  offered 
of  others  :  signifying  that  the  actual  oblation 
of  himself  on  the  Cross,  was  the  execution 
of  that  he  purposed  before,  and  not  of  the 
malice  of  his  enemies,  .as  it  was  a  sacrifice. 
Also  he  showeth  that  this  mystical  sacrifice 
in  purpose  and  will,  was  ofl'ered  by  himself, 
and  could  be  offered  by  none  other,  no  more 
than  the  execution  thereof  by  his  actual  death. 
Therefore,  though  in  show  of  his  words,  you 
dream  of  great  aid,  yet  in  substance  of  matter 
he  helpeth  you  nothing  at  all :  but  if  he  be 
well  marked,  maketh  much  against  you. 
Leo  in  neither  of  both  the  sermons,  calleth 
the  Lord's  Supper  a  sacrifice,  but  speaketh 
of  the  only  sacrifice  of  Christ,  oflfered  on  the 
Cross.  In  the  former  he  saith,  that  ".lesus 
being  certain  of  his  purpose,  and  void  of  fear 
in  the  work  of  his  Father's  disposition,  finished 
the  old  Testament,  and  did  erect  a  new  Pas- 
chal :  for  when  his  disciples  sat  down  with 
him,  to  eat  the  mystical  Supper,  while  in 
Caiphas'  hall  they  were  treating  how  Christ 
might  be  slain :  he  ordaining  the  Sacra- 
ment of  his  body  and  blood,  did  teach  what 
manner  of  sacrifice  should  be  offered,  not 
removing  from  this  mvstery,  the  very  traitor." 
The  Sacrament  of  his  body  and  blood  did 
show,  that  his  body  and  .blood  should  be  that 
sacrifice,  which  he  should  ofl^er.    For  eating 


108 


LUKE. 


this  bread,  and  drinking  this  cup,  we  show 
the  Lord's  death,  wherein  liis  body  and  blood 
was  sacrificed.  U  j^ou  ask  of  Leo,  where, 
and  when  this  sacrifice  was  offered,  in  the 
next  sorrnoii  lie  teileth  you  :  "  Christ  our  Pas- 
chal, as  the  Aiiostle  saith,  was  offered,  who 
offering  himself  a  new  and  true  sacrifice  of 
reconciliation  to  his  Father,  was  crucified  not 
in  tlie  ten^ple,  the  reverence  whereof  now 
was  ended,  nor  within  the  compass  of  the 


many  words  declareth,  that  he  meaneth  a 
sacrifice  of  praise  and  thanksgiving  for  the 
death  of  Christ,  whereof  the  Sacrament  is  a 
memorial.  "  How  should  the  divine  imita- 
tion," saith  he, "  beotherwise  performed  in  us  ? 
if  the  remembrance  of  the  most  holy  works 
of  God,  were  not  always  renewed  with 
praises  and  sacrifices  of  the  Priests.  For 
this  we  do,  as  the  Scripture  saith,  in  the  re- 
membrance of  him."     In  Ignatius  is  nothing 


city,  which  was  to  be  destroyed,  for  the  merit ;  but  the  name  of  sacrifice,  which  showeth  not 
of  the  wickedness  thereof,  but  abroad  and  i  what  kind  of  sacrifice,  and  therefore  if  we 
without  the  tents :  that  the  mystery  of  the  should  admit  that  Epistle  as  authentical,  it  is 
old  sacrifices  ceasing,  a  new  sacrifice  should  nothing  to  the  purpose,  to  or  fro.  But  Justin 
be  laid  on  a  new  altar,  and  the  cross  of  Christ  i  doth  most  expressly  say,  it  is  a  sacrifice  of 
should  not  be  the  altar  of  the  temple  but  of  ■  thanksgiving,  and  that  Christians  have  none 
the  world  :"  of  the  same  sacrifice  he  speak- 1  other  sacrifice.  "For  I  myself  do  affirm, 
eth  in  the  apostrophe  unto  Christ.  "  Now  j  that  prayers  and  thanksgiving,  made  by 
also,  the  variety  of  carnal  sacrifices^ceasin",  |  worthy   persons, _  are   the   only  perfect  and 

acceptable  sacrifices  to  God.     For  these  are 


that  one  oblation  of  thy  body  and  blood,  ful- 
filleth  the  differences  of  all  sacrifices  :  for 
thou  art  the  true  Lamb  of  God,  which  takest 


the  only  sacrifices  that  Cliristians  have  re- 
ceived to  make,  to  be  put  in  mind  by  their 


siway  the  sins  of  the  world,  and  dost  so  per-  dry  and  moist  nourishment,  of  the  passion 
form  all  mysteries  in  thyself,  that  as  there  is  i  which  God  the  Son  of  God,  is  recorded  to 
one  sacrifice  for  all  oblations,  so  there  is  one  |  have  suffered  for  them."  Where  is  now  the 
kingdom  of  all  nations."  These  words  of  j  sacrifice  propitiatory  of  the  body  and  blood  of 
Leo,  as  every  man  may  see,  .pertain  to  the    Christ  ?    Likewise  Ireneus^  speaking  of  the 


death  of  Christ,  which  fulfilled  the  difference 
of  all  sacrifices  :  which  thing,  if  it  had  been 
done  by  a  sacrifice  in  the  Supper,  the  sacri- 
fice of  his  death  had  been  needless.  Hesy- 
cuius  calleth  the  Lord's  Supper  a  sacrifice, 
by  allusion  untt^  the  old  sacrifices,  and  as  it  is 
a  memory  of  the  only  true  sacrifice  of  Christ's 


celebration  of  the  Lord's  Supper,  calleth 
"  an  oblation  which  the  Church  in  all  the 
world  doth  offer  to  God,  even  to  him  which 
giveth  us  nourishment,  the  first  fruits  in  the 
new  testament,  according  to  the  prophecy  of 
Malachi."  Which  afterward  cap.  33.  he 
im erpretetli  to  be  the  prayers  of  Saints.    And 


death,  saying :  "  Aaron  and  his  sons,  do  rightly  ,  cap.  34.  he  saith,  "  We  offer  unto  him  not  as 


eat  It :  tor  except  Christ  entreated  by  thi 
mouth  of  the  Priests,  do  come  himself,  and 
sanctify  the  Supper,  and  dedicate  those  things 
which  are  done,  they  are  by  no  means  made 
the  Lord's  sacrifice."  The  same  mystery  he 
saith  a  little  before,  to  be  both  bread  and 
flesh.  And  lib.  1.  he  saith,  that  "the  Cross 
did  make  the  flesh  of  Christ,  which  was  nn 


to  one  that  hath  need,  but  giving  thanks  for 
his  gift,  and  sanctifying  the  creature."  Ter- 
tullian  in  neither  of  both  the  places  hath  any 
more  than  the  name  sacrifice,  whereby  he 
meaneth  the  public  prayers  and  thanksgiving 
of  the  Christians.  "  We  sacrifice,"  saith  he, 
"  for  the  Emperor's  health,  but  to  our  God 
antl  his,  and  as  God  hath  commanded,  with 


apt  to  be  eaten  before  his  Passion  :  for  who  1  pure   prayer."      Ad.   scnpid.      Likewise   the 


desired  to  eat  the  flesh  of  God  ?  apt  for  meat 
after  his  Passion.  For  if  he  had  not  been 
crucified,  we  should  not  eat  the  sacrifice  of 
his  body.  But  now  we  eat  that  meat,  receiv- 
ing the  remembrance  of  his  Passion."  These 
places  of  liesychius,  do  open  his  meaning 
sufficiently,  in  what  sense  he  calleth  the  Sa- 
crament a  sacrifice.  Gregory  lived  in  a  cor- 
rupt time,  more  than  six  hundred  years  after 
Christ,  yet  that  he  meaneth  not  a  sacrifice 

firoperly,  but  figuratively,  it  appeareth  in  the 
alter  place  by  you  quoted  most  plainly.  "  But 
it  is  necessary,  when  wc  do  these  things,  that 
we  slay  ourselves  in  contrition  of  iieart  unto 
God :  for  we  which  do  celebrate  the  rnyste- 
ries  of  our  Lord's  Passion,  ought  to  follow 
that  we  do.  Therefore  it  shall  then  be  truly 
a  sacrifice  to  God  for  us,  when  we  have  made 
oursfelves  a  sacrifice."  See  you  not  that  it  is  a 
spiritual  sacrifice,  as  the  sacrifice  of  ourselves? 
Cyrillus,  though  not  so  ancient  as  the  bishop 
of  Jerusalem,  whose  title  the  book  of  Mysta- 
gogic  doth  carry,  yet  doth  expressly  call  it  "  a 
spiritual  sacrifice.  Dionysus  calleth  it  often 
itfovpY^av   a  sacrifice  or  holy  work :  yet  by 


prophecy  of  Malachi,  he  interpreteth  of  spi 
ritual  sacrifices.  Adversus  Jiideos :  namely 
"  setting  forth  of  God's  glory,  praise,  and 
hymns,"  Adversus  Marc.  lib.  3.  "  and  simple 
prayer  out  of  a  pure  conscience,"'  lib.  4-  Other 
sacrifices  than  these  Tertullian  never  knew 
Cyprian  in  his  Epistle  to  Ccscilius,  declareth 
sufficiently  that  the  Sacrifice  whereof  he 
speaketh,  is  only  a  memorial  of  thanksgiving 
for  the  Passion  of  Christ.  "  Because,"  saith 
he,  "  we  make  mention  of  his  passion,  in  all 
sacrifices,  for  the  sacrifice  which  we  offer,  is 
the  passion  of  our  Lord,  we  ought  to  do 
nothing  but  that  which  he  did.''  And  so  it  is 
called  by  Rabbanus  Maurus,  who  lived  800 
years  after  Christ,  and  yet  showeth  that  there 
was  none  other  sacrifice  in  his  time.  Deiiistit. 
Cler.  III).  1.  cap.  3'2.  The  celebration  of  the 
Supper  therefore  is  a  sacrifice,  as  it  is  the 
Passion  of  Christ,  namely,  a  thankful  memo- 
rial of  the  sacrifice  of  Christ's  Passion. 

Eusebius  is  as  plain  as  is  possible  for  the 
sacrifice  of  praise  and  thanksgiving,  prayers 
and  memorial  of  Christ's  one  sacrifice  offered 
on  the  Cross.    "  A  memory  of  this  sacrifice 


LUKE. 


io:t 


wo  have  received  to  celebrate,  at  tlic  table  l  calleth  the  institution  of  the  Sacrament,  "Tini 
by  the  signs  of  his  body,  and  ot  liis  liealtbtul  I  mystery  which  he  expressed  for  a  ligurc^of 
blood,  according  to  the  divine  laws  ot  the  New    his  passion,  and  of  proving  jh 
Testament."    Again  ' 


onciudetl;  the  whole 
matter  of  sacriHce  in  tliese  words,   "  We  oiler 
sacrifice  and  incense,  when  we  celebrate  the 
memory  of  that  great  sacrifice  according  to 
the  mysteries  delivered  concerning  it.    And 
oti'ering  to  God  tor  our  salvation,  tlianksCTiv- 
ing  by  devout  hymns  and  prayers  :  and  when 
we  sacrifice  ourselves  unto  him  wholly,  and 
to  his  word,  tlie  higii    Priest  leaning  on  him 
with  body  and  soul  '"     What  can  be  plainer 
against  your  blasphemous  sacrifice  ?    Nazi- 
anzen  only  nametti  the  oblation  of  unbloody 
sacrifice,   "  by  which  we  are  united  to  Christ, 
and  made  partakers  of  his  passion  and  divini- 
ty," meaniiTcr  doubtless  the  memorial  of  that 
sacrifice.    For  the  propitiatory  sacrifice  of 
live  body  of  Christ,  tor  the  redemption  of  the 
world,  he  calleth,  "The  sacrifice  that  cannot 
be   sacrificed,   or   the   unofierable   sacrifice. 
In  saiict.  pasch.  Or.  4.     And  the  Sacrament 
itself,  he  calleth  "The  figures  of  salvation." 
Ad.  inmer.  Irasc.     Chrysostom,  as  other  an- 
cient Fathers  do,  divers  times  calleth  the  Sa- 
crament   a  sacrifice :    but  in   one   place  he 
expoundeth  his  meaning  so  plainly,  as  no  man 
l)ui    he   that  is    overcome  with   impudence, 
^\  ould  wrangle   any   longer   about  that  term. 
For  resolving  that  doubt,  how  Christ  is  said 
to  be  offered  daily,  whom  the  Apostle  to  the 
Hebrews,  teacheth  to  have   offered  himself 
but  once,  he  concludeth  in  these  words,  "  This 
which  we  do,  is  done  in  remembrance  of  that 
wliicli  was  done.    For  do  this,  saith  he,  in 
remembrance  of  me  :  we  offer  not  another 
sacrifice,  as  the  high  priest,  but  the  same  al- 
ways :  but  rather  we  work  the  remembrance  of 
a  sacrifice."  In  ep.  ad  Hth.  Horn.  17.  Ambrose 
in  the  former  place,  saith,  "  Therefore  having 
in  remembrance  his   most  glorious  passion 
and  resurrection  from  the  dead,  and  ascension 
into  heaven,  we  offer  tmto  thee  this  undefiled 
sacriice,  this   reasonable  sacrifice,  this  un- 
bloody sacrifice,  this  holy  bread  and  cup  of 
eternal  lite."     And  in  the  first  chapter  of  that 
same  book,  he  saith,  "  This  reasonable  obla- 
tion, is  the  figure  of  the  body  and   blood  of 
Christ,"  nieaning  a  holy  sign  for  memory  of 
Christ  offered  on  the  cross.     In  the   second 
place  which  you  quote,  lie   saith,  "  Before  a 
lamb  was  offered,  nowChii.-i    is  oUnrd,  he 
isoffisred  as  a  man,  as  rer(  i\  ii;i;  im-Mnn,  and 
he  offereth  himself  as    rri-.-i.   iliat  he   may 
remit  our  sins  :  but  here  in  an  image,  there 
in  truth,  where  hemaketh  intercession  for  us, 
as  an  advocate  with  the  Father."     Mark  that 
Christ  is  not  offered  here  in  truth,  but  in  an 
image  of  similitude  :  and  that  he  is  not  offered 
by  the  Priest,  but  by  himself  as  he  was  on  the 
Cross,  seei#g  the  Sacrament  is  an  image  and 
representation  of  that  sacrifice,  not  a  sacrifice 
in  truth. 

Hierom  also  divers  times  useth  the  name 
of  sacrifice,  but  his  meaning  was  none  other, 
than  of  the  rest  of  the  fathers  in  that  time. 
"Christ,"  saith  lie,  " offered  in  the  figure  of 
his  blood,  wine  and  not  water."    Again  he 


truth  of  hi: 
body."     Here  is  not*  a  sacrifice  propitiatory 
of  the  body  and  blood  of  Christ,  but  bread  and 
wine  offered  m  a  figure  of  his  body  and  blood, 
and  of  his  Passion.    Augustine  likewise  call- 
eth it  a  sacrifice,  but  not  in  that  sense  you 
say.    For  thus  he  writeth  of  it :  "  Christ  is  our 
Priest  for  ever  according  to  the  order  of  Mel- 
chisedec,  which  offered  himself  a   sacrifice 
for  our  sins,  and  hath  commended  the  simili- 
tude of  that  sacrifice  to  be  celebrated  in  the 
remembrance  of  his  Passion,  that  the   same 
thing   which    Melchisedec   offered   to  God, 
now  we  see  to  be  offered  in  the  Church  of 
Christ  throughout  the  whole  world."     Ociog. 
trium  qwest.  61.     Now  choose  whether  you 
will  say,  that  Melchisedec  offered  praise  and 
thanksgiving,  or   bread  and  wine.    For  the 
natural  body  of  Christ  he  did  not  offer.    But 
the    same    that    Melchisedec    offered,    ihe 
Church   doth  offer,  similitude  of  the   sacri- 
fice of  Christ's  death.    Again  he  saith,  "This 
is  the   sacrifice  of  the  Christians,  we  being 
many,  are  one  body  :   which  also  the  Church 
frequenteth   in  the   Sacrament  of  the    aliar 
known  unto  the  faithful,  where  it  is   showed 
unto  her,  that  in  the  same  oblation  which  she 
offereth,  she    herself   is  offered.     De  cimlnle 
Dei,  lib.  20,  can.  G.     Again,  speaking   of  the 
sacrifice  of  Christ's   death,  he   saith,    "He^ 
himself  is  the  priest  that  offereth,  he  himself 
is  the  oblation,  of  which   thing  he  would  the 
daily  sacrifice  of  the  Church  to  be  a   Sacra- 
ment, seeing  he  is  the  head  of  his  own  body, 
and  she  is  the  body  of  the  same  head.     As 
well  she  by  him,  as  he  by  her  accustomed  to 
be  offered."  Cap.  20.  And  most  plainly  against 
Faustus  the  Manichee.     Lib.  20,  cap.  2\.    S(cJ 
quid  agam,  Sfc.     "  But   what  shall   I  do,  aid 
when  shall  1  make  manifest  to  so  great  blind- 
ness of  the  heretics,  what  force  that  has  whicli 
is  sung  in  the  Psalms.    The  sacrifice  of  prai  se 
shall  glorify  me,  and  there  is  the  way  where  1 
will  show  my  saving  health  :    The   flesh  and 
blood  of  this   sacrifice   before  the  coming  of 
Christ,  was  promised  by  sacrifices  of  simili- 
tudes: in  the  passion  of  Christ,  it  was  given  by 
the  truth  itself,  aftei  the  ascension  of  Christ,  it 
is  celebrated  by   the  Sacrament  of  remem- 
brance."    Much  more  hath  Augustin  in  other 
places,  but  this   is   sufficient  to  declare,  in 
what  sense  he  calleth  the  celebration  of  the 
Lord's  Supper  a  sacrifice. 

Fulgentius  also,  which  followed  him  much 
in  doctrine,  thereof  thus  writeth  :  "  Hold  this 
most  steadfasdy,  and  doubt  nothing  that  Cod 
be  the  only  bogotttn  Son,  the  Word,  b  ■  ng 
made  flesh,  offered  himself  for  us,  a  sacrf- 
fice  and  oblation  of  sweet  savour  to  God  :  to 
whom  with  the  Father  and  the  Holy  Ghost, 
by  the  Patriarchs,  Prophets,  and  Priests,  m 
the  time  of  the  Old  Testament  beasts  were 
sacrificed :  and  to  whom  now,  that  is  in 
the  time  of  the  New  Testament,  with  the 
Father  and  the  Holy  Ghost  with  whom  he  is 
one  God,  the  holy  Catholic  Church  ceasetli 
not  to  oiler  the  sacrifice  of  bread  and  wine 


no 


LUKE. 


in  faith  and  love.  For  in  those  carnal  sa- 
crifices there  was  a  figuring  of  the  flesh  oi 
Christ,  which  he  himself  being  wiihout  sin, 
was  to  offer  tor  our  sins,  and  of  that  blood 
which  he  was  to  shed  for  the  remission  of 
our  sins.  B  ut  in  this  sacrifice  there  is 
thanksgiving  and  comntemoration  of  the  flesh 
of  ChrTst,  which  he  oflered  for  us,  and  of  the 
blooa  which  the  same  God  shed  for  us." 
Mark  that  Christ  is  not  oflered  to  God  his 
Father,  but  the  sacrifice  of  bread  and  wine  to 
Christ,  with  the  Father  and  the  Holy  Ghost, 
for  thanksgiving  and  remembrance  of  the 
death  of  Christ. 

Your  next  quotation  is,  of  all  the  Greeks 
upon  the  9th  to  the  Hebrevvs.  For  Chrysos- 
tOMi's  judgment  you  have  it  before,  that  the 
oblation  of  the  Church,  is  rather  a  remem- 
brance of  a  sacrifice,  than  a  sacrifice  properly. 
Theophylact,  following  him,  Heb.  fO,  saith, 
"  Here  ariseth  a  question,  Whether  we  also 
do  offer  unbloody  sacrifices?  I  answer.  We 
do:  but  we  keep  a  remembrance  of  the  Lord's 
death,  and  it  is  one,  not  many  sacrifices,  see- 
ing he  was  offered  but  once.  For  we  offer 
tlie  same  Christ  always,  nay  rather  we  keep 
a  memory  of  that  oblation,  wherein  he  offered 
himself,  as  though  it  were  done  now."  These 
words  are  manifest,  that  it  is  called  a  sacri- 
fice figuratively,  and  unproperly,  which  is  ra- 
ther a  memorial  of  the  sacrifice  offered  by 
Christ  himself. 

Oecumenius  with  all  the  Greeks,  out  of 
whom  he  gathered  his  commentary,  hath  in  a 
manner  the  very  same  words  :  And  saith  fur- 
ther, that  Gregory  in  his  Apologtlico  saith, 
That  "the  mysteries  w'hich  now  are  done 
and  practised,  are  exemplars  of  greater  mys- 
teries :"  meaning  redemption  purchased  by 
the  death  and  passion  of  Christ. 

Primasi  s  also  agreeing  with  Chrysostom, 
and  the  other  Greek  interpreters,  aiiswereth 
to  the  same  ol)iection,  Whether  our  Priests 
do  not  daily  offer  sacrifice?  "Truly,"  saith 
he,  "they  ofl^cr,  but  in  the  remembrance  of 
his  death ;  and  because  we  sin  daily,  and  have 
need  daily  to  be  cleansed,  because  he  can  die 
no  more,  he  hath  given  us  this  Sacrament  of 
his  body  and  blood,  that  as  his  passion  was 
the  redemption  and  absolution  of  the  world  : 
so  this  ob-lation  might  be  redemption  and  ab- 
solution to  all  that  offer  in  true  faith,  and  have 
good  intention."  Again  he  saith,  iMiid,  ^c. 
"This  is  not  repeated  for  the  infirmity  there- 
of, because  it  could  not  give  perfect  health, 
but  in  remembrance  of  the  passion  of  Christ, 
as  he  himself  said,  Do  this  in  remembrance  of 
me."  His  meaning  ilierefore  is,  that  our  faith 
being  confirmed  bjf  this  Sacrament  of  the 
body  and  blood  of  Christ,  applieth  the  benefit 
of  Christ's  passion  to  the  forgiveness  of  our 
daily  offences,  and  therefore  is  not  properly  a 
sacrifice,  nor  a  repetition  of  the  sacrifice  of 
Christ,  but  a  celebration  of  the  remembrance 
of  Christ's  death,  according  to  Christ's  own 
instituiinn.  In  which  there  is  no  one  wird 
that  soupdcih  toward  the  setting  up  of  a  sa- 
crifice :  though  the  celebration  of  the  Supper 
wore  commotily  called  so. 


The  council  of  Nice,  1,  nameth  oblatim  ri;i,l 
offering  in  divers  canons,  but  in  none  other 
sense,  than  the  fathers  before  cited. 

The  council  of  Ephesus,  in  the  Epistle  to 
Nestorius  use  more  words,  and  therefore  do 
more  plainly  express  their  meaning  :  "  Fore- 
showing the  death  of  the  only  begotten  Son 
of  God,  that  is  of  Jesus  Christ  according  to 
the  flesh,  and  likewise  confessing  his  resur- 
rection, and  ascension  into  heaven,  we  cele- 
brate in  the  Churches,  the  unbloody  service 
of  that  sacrifice,  so  also  we  come  to  the  mys- 
tical blessings,  and  are  sanctified,  being  made 
partakers  of  the  holy  body  and  precious  blood 
of  Christ  the  Redeemer  of  us  all,"  «fcc.  It 
were  hard  to  gather  a  sacrifice  propitiatory 
of  these  words,  which  show  how  the  service 
of  the  sacrifice  is  celebrated,  namely,  by 
preaching  of  the  Lord's  death,  resurrection, 
and  ascension,  and  participation  of  the  holy 
Sacrament  of  the  very  body  and  blood  of  the 
Son  of  God. 

14.  The  Council  of  Constantinople  the  6th, 
cap.  32,  nameth  the  unbloody  sacrifice,  as  the 
celebration  of  the  Communion  was  commonly 
called,  whereby  was  meant,  that  it  was  iiot 
properly  a  sacrifice,  nor  a  sacrifice  propitia- 
tory for  a  sin,  seeing  without  shedding  of 
blood,  there  is  no  remission  of  sin,  Heb.  9, 
22.  And  also  it  findeth  fault  with  l;hem,  which 
alleging  Chrysostom's  authority,  in  his  expo- 
sition of  Matthew's  Gospel,  offered  wine  only 
in  the  holy  Table,  and  did  not  mingle  water 
with  it.  By  the  oblation  of  wine,  we  may  see 
they  were  far  from  a  Propitiatory  sacrifice  of 
the  body  and  blood  of  Christ. 

The  second  Council  of  Nice,  though  it 
were  a  collection  of  an  idolatrous  unlearned 
company  of  Greekish  Prelates,  gathered  to 
serve  the  idolatrous  humour  of  Irene  the 
wicked  Empress,  yet  approving  that  counter- 
feit Epistle  of  Athanasius,  wherein  mention  is 
made  of  blood  that  flowed  out  of  an  image  of 
Christ,  that  was  crucified  at  Berytus  :  'They 
allow  also  these  words  of  it;  "'This  is  that 
blood  of  our  Lord,  which  is  said  to  be  found 
among  many  men,  neither  must  true  Catho- 
lics think  otherwise,  than  that  which  is  writ- 
ten of  us,  as  though  any  part  of  the  flesh  and 
blood  of  Christ,  might  be  found  in  the  \yorld, 
but  that  which  is  daily  made  spiritually  in  the 
altar  by  the  hands  of  the  Priest."  So  that  al- 
though against  the  Council  of  Ephesus,  they 
speak  grossly  of  the  presence  of  Christ  in  the 
Sacrament,  yet  they  mean  not  carnally,  as 
the  words  do  sound,  but  as  appeareth  by  these 
words  of  the  Epistle,  they  mean  that  the  flesh 
and  blood  of  Christ  is  present  spiritually. 

As  for  the  Councils  of  Lateran,  Constance, 
Florence,  and  Trent,  being  late  chapters  of 
heretical  and  blasphemous  Papists,  they  are 
not  to  be  alleged  in  any  controvetsy  between 
us  seeing  they  were  gathered  by  heretics, 
especially  and  purposely  against  the  faith  of 
the  Catholic  Church. 

19.  In  these  words  authority  and  com- 
mandment is  given  to  the  Church,  to  cele- 
brate the  mystery  of  the  Lord's  Supper:  but 
the  special  calling,  ordaining,  ana  appoint- 


LLKi:>. 


Ill 


ing  of  the  Apostles  and  tlu'ir  successors,  to 
be  ministers  ot  the  Ciiurch  was  after  his  re- 
surrection :  as  appeureth  Malt.  28,  Mark  1(>, 
Luke  24.  But  most  expressly  .lolni  20.  But 
to  make  his  body,  or  to  ofier  it  in  sacrifice, 
tliere  is  no  authority  given  by  these  words, 
for  Christ  instituted  a  Sacrament,  not  a  sa- 
crifice, of  his  body  and  blood.  For  the  faith- 
ful being  made  perfect  by  the  only  oblation 
of  Christ  otl'ered  by  himself  on  the  Cross, 
need  none  other  sacrifice,  but  a  memorial 
and  Sacrament  thereof,  to  confirm  their  faith 
it)  the  remission  of  sins,  purchased  by  his  sa- 
crifice. And  although  the  Paschal  lamb  was 
slain  before  it  was  eaten,  yet  Christ  did  in- 
stitute the  Sacrament  of  his  body  and  blood, 
before  he  was  slain,  nevertheless  to  be  con- 
tinued as  a  perpetual  memorial  of  his  death. 
As  the  Sacrament  of  the  Paschal  lamb  was 
instituted  before  the  deliverance  of  the  peo- 
ple out  of  Kgypt,  yet  to  be  a  perpetual  remem- 
braiice  of  that  deliverance,  which  figured  the 
spiritual  deliverance  of  all  the  church,  from 
the  tyranny  of  Satan  and  the  power  of  hell. 
Now  whereas  you  quote  divers  ancient  fa- 
thers, to  prove  that  Christ  by  these  words, 
"  gave  commission  and  authority  to  the  Apos- 
tles, and  to  all  Priests  that  be  their  successors, 
to  sacrifice  his  body.  Concerning  the  first, 
Dijonis.  eel.  Hierarck.  rap.  3.  hath  no  word  of 
any  such  matter  :  and  to  go  further  with  you, 
not  in  all  his  works.  Ireneus  saith,  '"rhat 
Christ  giving  counsel  to  his  disciples,  to  ofTer 
unto  God  the  first  fruits  of  his  creatures,  not 
as  though  he  had  need,  but  that  they  thein- 
selves  sliould  be  neither  unfruitful,  nor  un- 
thankful: he  took  that  bread  which  is  of  the 
creature,  and  giving  thanks,  said,  This  is 
my  body.  And  the  cup  likewise,  which  is  of 
that  creature  that  is  with  us,  he  confessed  to 
be  his  blood,  and  taught  the  new  oblation  of 
the  New  Testament,  which  the  Church  re- 
ceiving from  the  Apostles,  ofTereth  to  God  in 
all  the  world,  to  him  which  giveth  nourish- 
ment unto  us,  the  first  fruits  of  his  gifts  in  the 
New  Testament,  whereof  in  the  12  Prophet.?, 
Malachi  did  foreshow,"  6.:c.  This  prophecy 
of  the  sacrifice,  afterward  he  doth  expound 
of  prayers,  thanksgiving,  praises,  and  works 
of  charity,  cap.  33.  and  34.  His  words  de- 
clare, that  in  his  time,  bread  and  wine  were 
offered  to  God,  that  is,  dedicated  to  the  holy 
use  of  die  Sacrament,  whereby  thanksgiving 
I)rayers,  and  praises,  were  offered  to  God, 
and  charily  among  Christians  confirmed. 

Cyprian  in  that  Epistle  to  Cecilius,  con- 
tendeth  earnestly  for  wine  to  be  offered  in 
the  cup,  as  Christ  did  institute  the  Sacrament 
in  wine  and  not  in  water.  But  by  the  obla- 
tion and  sacrifice,  he  moaneth  none  other- 
wise than  Ireneus  doth,  and  as  we  have 
shovycd  in  the  section  next  before :  not  a 
sacrifice  of  his  natural  body  and  blood. 
"  I  would  have  thee  know,"  saith  he, 
"that  we  are  admonished  that  in  offering  the 
cup,  the  Lord's  tradition  be  observed,  and 
that  nothing  else  be  done,  but  that  our  Lord  | 
ilid  first  for  us.  That  the  cup  which  is  offered  ! 
in  remembrance  of  him,  he  offered  mixt  with  1 


wine.  I'ur  wneu  Christ  saith,  I  am  the  true 
vine,  the  blood  of  Christ  verily  is  not  water 
but  wine.  Neither  can  the  blood  of  him  by 
whom  we  are  redeemed  and  quickened,  seem 
to  be  in  the  cup,  when  to  the  cup  is  wanting 
wine,  by  which  the  blood  of  Christ  is  show- 
ed, which  i.s  set  iorih  by  llie  Sacrament  and 
testimony  of  all  the  Scriptures.  The  cup,  the 
wine,  the  bread,  is  offered  in  remembrance  of 
Christ,  not  his  body  and  blood  properly  sa- 
crificed or  offered."  Clirysostoni,  Horn.  17. 
in  Ep.  ad  Hell,  as  we  have  declared  before, 
saith,  it  is  rather  a  memory  of  a  sacrifice  in- 
deed, which  the  Church  offereih,  "  An  ex- 
emplar of  that  which  was  offered  once,  and 
offered  lUito  the  holy  of  holies.  Ambrose,  in 
Psahn  38th,  saith,  "  Let  us  Priests  follow  him 
as  we  may,  and  offer  a  sacrifice  for  the  peo- 
ple," &c.  But  in  cap.  10.  ad  Heb.  he  hath  the 
very  words  that  Chrysostom  wriieth  upon 
the  same  text:  answering  the  objection  how 
the  Church  offereth  a  sacrifice,  when  the  sa- 
crifice of  Christ  once  offered,  was  sufficient. 
"  This  that  we  do,  is  done  in  remembrance  of 
that  which  hath  been  done.  For  do  you  this, 
saith  he,  in  the  remembrance  of  ine,  we  offer 
not  another  sacrifice  as  the  high  Priest,  but 
the  same  always,  but  rather  we  work  the  re- 
membrance of  a  sacrifice." 

19.  The  text  and  the  ancient  doctors  are 
so  plain  in  this  case,  tiiat  you  are  constrained 
to  confess,  that  tliis  sacrament  is  a  lively  re- 
presentation, exemplar,  and  form,  and  also  a 
figure  of  Christ's  sacrifice  upon  the  Cross. 
"But  it  is  so  a  figure  ot  that  sacrifice,"  you 
say,  "that  it  is  the  selfsame  body  sacrificed 
and  immolated  in  the  sacrament,  under  the 
shapes  of  bread  and  wine."  This  saith  none 
of  the  ancient  Fathers,  whichsay,  it  is  an  ex- 
emplar, a  commemoration,  a  figure  of  that  sa- 
crifice, no  not  Chrysostom  and  Ambrose, 
whom  you  quote,  but  as  I  have  set  down 
their  words  before.  It  is  so  the  same  sacri- 
fiice,  that  it  is  rather  a  remembrance  of  a  sa- 
crifice, then  a  sacrifice  indeed,  or  properly. 
But  here  you  accuse  our  perversity  or  igno- 
rance, that  think  it  therefore  not  to  be 
Christ's  body,  because  it  is  a  memory  or 
figure  of  his  body.  For  to  be  a  figure  of  a 
thing,  and  yet  the  thing  itself,  vou  say,  re- 
pugneth  not.  Your  ignorance,  although  it  be 
ffreat,  1  will  not  here  accuse,  but  your  impu- 
dence, that  shame  not  to  say,  that  to  be  a 
Relative,  and  the  Correlative  of  the  same  at 
the  same  time,  and  in  the  same  respect,  re- 
pugneth  not.  I  think  Sorbon  itself,  would  hiss 
out  this  monstrous  absurdity  :  For  you  may 
as  well  say,  that  Isaac  to  be  Jacob's  father, 
and  .lacob's  son  also,  repugneth  not. 

But  you  have  examples  to  demonstrate  the 
matter,  that  a  thing  may  be  a  figure  of  itself. 
First  you  say,  "  Christ  the  Son  of  God,  is  a 
figure  and  character  of  his  Father's  person, 
being  yet  of  the  selfsame  substance.  If  you 
had  been  well  jerked  when  you  were  lads 
for  giving  the  Correlative  to  his  relative,  you 
would  have  said  thus  :  The  son  of  God  is  a 
fiigure  or  character  of  his  father's  person,  yet 
he  is  the  selfsame  person  that  his  Father  is 


112 


LUKE. 


And  if  you  will  abide  by  tliis  conclusion,  your 
example  may  serve  to  prove  :  That  this  is  a 
figure  of  Christ's  body  and  sacrifice,  yet  is  it 
also  the  sellsame  body  and  sacrifice.  But  it 
you  dare  not  affirm  so  much,  lest  you  should 
tall  into  flat  sabcllianism,  what  perversity 
shall  I  say,  or  ignorance,  or  impucience  is  it, 
to  frame  your  example,  so,  as  it  is  nothing 
like  to  the  matter  which  it  is  brought  to  de- 
monstrate ? 

Your  second  example  is,  Christ's  body 
transfigured  in  the  Holy  Mount,  was  a  figure 
and  resemblance  of  his  person  glorified  in 
heaven  :  Why  say  you  not  of  his  body  glori- 
fied in  heaven :  that  the  relation  may  be 
right  and  projjer  ?  but  because  you  seek  to 
run  away  under  a  mist  of  doubtful  words.  But 
who  will  grant  unto  you,  that  Christ's  body 
there  transfigured,  was  a  figure  of  his  body 
glorified,  when  not  his  body,  but  the  glorious 
shape  which  then  he  took  upon  him,  was  a 
figure  or  part  of  his  divine  and  heavenly  glo- 
ry, wherewith  he  is  now  invested  in  heaven. 
For  his  face  now  shineth  not  as  the  sun,  but 
ten  thousand  times  more  bright  than  the  sim  : 
his  body  is  not  now  covered  with  garments 
white  as  light,  but  shineth  most  gloriously  as 
the  body  of  the  Son  of  God. 

A  third  example  you  have.  That  the  sacri- 
fice is  no  less  a  trv+e  sacrifice,  because  it  is 
commemorative  of  Christ's  Passion,  than 
those  of  the  Old  Testament  were  less  true, 
because  they  were  prefigurative  of  the  same. 
Indeed  it  wantelh  nothing  but  Christ's  insti- 
tution, but  that  it  might  be  a  true  sacrifice. 
For  if  the  Sacrament  had  been  ordained  by 
Christ  to  be  a  sacrifice  commemorative,  as 
they  were  to  be  sacrifices  prefigurative,  it  had 
been  as  true  a  sacrifice  as  diey  :  and  yet 
being  commemorative,  as  it  is,  though  not  a 
sacrifice,  it  could  not  have  been  tiie  same 
thing  whereof  it  is  commemorative,  no  more 
than  those  sacrifices  were  the  same  sacrifice, 
or  thins,  whereof  they  were  prefigurative. 

20.  The  Greek  maketh  nothing  for  very 
blood  in  the  chalice,  but  speaketh  of  the  blood 
of  Christ,  shed  upon  the  cross:  for  in  the  cha- 
lice it  was  not  shed,  but  the  cup  is  the  New 
Testament,  in  the  blood  of  Christ,  shed  upon 
the  cross,  or  the  redemption  of  the  world. 

20.  The  Apostle  to  the  Hebrews,  chap.  9, 
doth  most  plainly  declare,  the  figure  of  the 
sprinkling  of  blood  by  Moses,  Exodus  24,  to 
be  accomplished  in  the  sacrifice  of  Christ's 
death,  and  bloodshedding  once  ofiered  upon 
the  cross:  whereof  the  Sacrament  is  a  me- 
morial, and  no  sacrifice.  Therefore  it  is  a 
most  wilful  perverting  of  the  sense  of  the  Holy 
Ghost,  to  draw  those  words  of  Christ,  This 
cup  is  the  New  Testament  in  my  blood,  to  a 
second  sacrifice.  And  whereas  you  say,  he 
alludetii  unto  the  words  of  Moses,  Exodus  24, 
it  ia  more  like,  that  he  alludcih  to  the  words 
of  Moaes  used  about  the  institution  of  circum- 
cision and  ihc  Paschal  lamb.  Gen.  17.  Exod. 
12,  which  were  sacraments  as  this  is.  The 
diirurencc  you  make  of  the  standing  piece  or 
goblet  ol  Moses,  as  you  call  it,  and  the  chalice 
of  Christ,  is  ridicidous.     By  which  vou  would 


make  fools  believe,  that  Christ  used  not  a 
common  cup  or  pot,  usual  to  be  drunk  in  at 
meat,  but  a  consecrated  chalice,  such  as  you 
occupy  at  Mass.  Whereas  the  CJreek  word 
used  by  all  the  three  Evangelists,  and  Paul, 
sigmfieth  none  other  but  an  usual  drinking 
cup  or  pot,  whether  you  will  call  it  a  standing 
piece,  bowl,  goblet,  or  chalice.  Wherefore 
your  conclusions  are  such,  as  you  are  accus- 
tomed to  make,  either  upon  none,  or  upon 
false  premises,  or  upon  ti-ue  premises  most 
absurdly  and  brutishly  interred,  as  in  this 
place.  The  cup  is  the  New  Testament  in 
Christ's  blood :  Er^o,  Christ's  blood  in  the 
chalice,  is  the  blood  of  sacrifice.  Whereas 
by  true  logic,  it  followeth  after  this  manner, 
that  all  the  Papists  in  the  world  are  not  able 
to  avoid.  The  cup  is  the  New  Testament  in 
Christ's  blood.  The  natural  blood  of  Christ, 
is  not  the  New  Testament  in  Christ's  blood. 
Therefore  the  cup  is  not  the  natural  blood  of 
Christ,  which  was  .sacrificed  on  the  cross,  but 
a  sacrament  and  holy  memorial  thereof^  In 
the  celebration  whereof,  a  part  of  Christian 
religion  doth  consist,  as  in  the  celebration  of 
baptism.  And  by  these  sacraments,  in  that 
they  be  seals  of  faith,  the  benefits  of  Christ's 
passion  are  applied  unto  us,  through  the  work- 
ing of  the  Holy  Ghost,  but  not  by  sacrificing 
again  the  body  and  blood  of  Christ.  Yet 
doth  not  the  sovereign  worship  of  God  in  the 
New  Testament,  consist  principally  in  any 
external  religion,  service,  or  sacrifice,  ofTered 
by  any  mortal  creature,  but  as  our  Saviour 
Christ  saith  expressly,  in  spirit  and  truth 
John  4.  23. 

20.  The  relative,  which,  in  the  Greek,  as 
well  as  in  the  Latin,  is  governed  of  the  noim 
blood,  and  not  of  the  word  chalice.  For  the 
relative  must,  according  to  true  grammar,  be 
referred  to  that  which  went  next  before  it  in 
construction  and  composition,  which  is  the 
name  blood,  and  not  the  word  chalice.  ■  The 
Greek,  as  it  is  now  read  indeed,  following  the 
Hebrew  phrase,  which  is  usual  in  the  Holy 
Scripture  of  the  New  Testament,  goeth  some- 
what from  the  common  phrase  of  the  Greek 
tongue,  but  of  Basil  was  read,  without  all 
controversy,  according  to  the  common  Greek 
construction.  And  therefore  all  your  trifling, 
of  the  real  presence,  and  true  sacrificing,  is 
nothing  but  vain  and  unlearned  insultation. 
For  no  ancient  writer,  for  a  thousand  years 
after  Christ,  or  more,  ever  observed  any  such 
matter  out  of  this  text.  And  therefore, 
whereas  you  say,  that  Beza  turneth  himself 
roundly  upon  the  Holy  Evangelist,  charging 
him  with  solecism  or  false  Greek:  without 
all  conscience  and  honesty  you  slander  him 
rnost  impudently.  For  he  nameth  not  sole- 
cism of  false  Greek,  but  solcccophanes,  which 
is  an  appearance  of  incongruity,  where  there 
is  none  indeed.  Except  you  would  betaken 
forsuch  ignorant  asses,  tliat  you  know  not  the 
diflcrcncc,  of  solcrdsmus  and  solaecophanes,  your 
malicious  slander  can  have  none  excuse.  In- 
deed, he  saith,  that  these  words  might  be 
added  to  tlie  text,  out  of  the  other  Evangelist.*, 
as  in  divers  other  places  both  he  and  others 


LUKE. 


113 


have  observed,  by  conference  oi'  copies,  and 
testimony  of  the  ancient  Fathers :  Yet  he 
siandeth  not  upon  this  conjecture,  but  that 
either  the  ancient  reading  was,  as  Basil  wit- 
nesseth,  or  else,  that  it  is  a  Hebraism  in  the 
same  sen^e.  And  where  he  saiih,  it  cannot 
be  truly  said,  neither  of  the  clialice  itself, 
nor  of  the  contents  thereof,  that  it  was  shed 
for  us  :  you  affirm,  it  is  to  give  the  lie  to  the 
blessed  Evangelist,  or  to  deny  this  to  be 
Scripture.  But  I  pray  you,  consider,  upon 
what  ground  you  charge  him  with  such  open 
blasphemy.  Do  you  hold  indeed,  that  the 
chalice,  in  proper  speech,  was,  or  could  be 
shed  for  us?  IN  ay,  the  contents  you  will  say  ; 
well,  there  is  one  figure  granted.  And  for  the 
contents,  shall  wc  not  believe  the  word  ofj 
Christ,  which  saiih  this  cup  is  the  New  Tes- 
tament? Yes  doubtless.  Why  then  it  foUovv- 
eth,  that  the  New  Testament  is  the  contents  i 
of  the  cup.  Was  the  New  Testament  shed 
for  us,  or  could  it  be  shed  for  us  ?  No  verily. 
Therefore  Beza  without  giving  tlie  lie  to  the 
Holy  Evangelist,  might  say,  that  it  cannot  be 
saici  in  proper  manner  of  speaking  either  of 
the  cup,  or  of  the  contents  thercot,  that  it  was  i 
shed  tor  us.  And  yet  acknowledge,  those 
words  to  be  Scripture,  being  referred  to  the  [ 
noun,  blood,  which  was  indeed  shed  for  us  [ 
on  the  cross  :  So  miserable  be  your  flights, 
and  shifts  of  falsehood,  forged  upon  iinpudent 
lies,  and  malicious  slanders,  gross  ignorance, 
and  unlearned  collections.  God  be  praised, 
who  daily  maketh  your  folly  and  madness,  \ 
more  and  more  manifest  to  all  men;  1 

24.  The  Apostles  were  not  void  of  the 
Spirit  of  God,  for  no  man  can  acknowledge  ! 
Jesus  to  be  the  Lord,  but  in  the  Spirit:  al- 
though they  were  not  so  plentifully  endued 
with  the  gifts  of  the  Holy  Ghost  as  afterward. 

3L  Our  Saviour  Christ,  by  these  words 
giveth  no  superiority  to  Peter,  but  foreshow- 
eth  his  infirmity,  greater  thajt  of  the  rest,  in 
respect  whereof,  ne  had  need  of  a  special 
prayer  to  uphold  him,  that  his  faith  should  not 
fail  in  that  great  temptation  :  Admonishing 
him,  what  his  duty  was,  after  he  had  experi- 
ence of  his  own  frailty,  and  of  the  comfort  of 
God's  grace,  to  strengthim  his  brethren,  by 
assurance  of  God's  mercy,  whereof  he  had  so 
great  trial  in  himself  And  as  concerning  ilie 
Pope's  supremacy,  or  prerogative,  not  to  err, 
I  say,  as  in  the  like  collections  of  the  Papist. 
All  the  Logicians  that  arc,  or  ever  were,  can- 
not rightly  conclude  indue  form  of  syllogism, 
either  the  one  or  the  other,  out  of  the  words 
of  this  text.  Which  is  sufficient  to  cotifute 
all  the  large  discourse  that  followeth.  Never- 
theless, 1  will  examine  all  the  arguments,  as 
they  lie  in  order,  fie  calleth  Peter  by  name 
twice,  not  to  put  them  out  of  doubt,  that  he  is 
their  superior,  but  to  admonish  him  seriously, 
in  what  danger  he  specially,  and  the  rest  gen- 
erally, were  through  the  mahce  of  Satan,  and 
their  own  weakness,  which  was  not  yet  known 
unto  them.  "And  lest  the  eleven  Apostles," 
saith  Bedc,  "should  glory,  or  attribute  unto 
their  own  strength,  that  they  almost  alone, 
among  so  many  thousand  Jews  should  be  said 
15 


to  have  contiimed  with  the  Lord  in  tempta- 
tions, he  showeth,  that  they  also,  if  they  had 
not  been  protected  by  the  aid  of  the  Lord, 
assisting  them,  might  have  been  broken  in 
pieces  with  the  rest,  through  the  same  storm 
or  tempest."  Neither  doth  any  of  the  ancient 
Fathers  lor  five  hundred  years  after  Christ, 
gather  out  of  this  place  Peter's  superiority  or 
prerogative  of  not  erring:  and  although  they 
had  done  so,  yet  their  collection  slioufd  have 
had  no  ground  out  of  the  words  of  the  text. 
Prosjjer  cont.  Cans.  cap.  35.  Drogo  dc  sacram. 
DominicKB  passion.  Bernardi  conlempoTantus. 
Basil  citeth  this  text  to  prove  that  we  ought 
to  pray  for  them  that  are  sought  in  temptations. 
You  say  "  he  prayed  specially  for  Peter,  to 
this  end  that  his  faith  should  never  fail,  and 
that  he  being  once  converted,  should  after  that 
forever  confirm,  establish,  or  uphold  the  rest 
in  their  faith."  But  the  truth  is,  he  prayed 
specially  for  Peter,  because  Peter  specially, 
and  through  his  greater  presumption,  was  in 
danger  of  greater  temptation  :  that  in  so  grie- 
vous a  fall,  he  should  not  through  weakness 
of  faith,- fall  awa}',  for  that  signiheth  the  word 
cKXtiirtii',  but  be  converted,  and  become  an  ex- 
ample of  God's  mercy,  to  all  penitent  sinners. 
"  As  I,"  saith  Bcde,  speaking  in  the  person  of 
Christ, "  by  prayers  protected  thy  faith,  lest  by 
temptation  of  Sat.an  it  should  have  failed  :  So 
thou  also  remember,to  lilt  up  and  comfort  thy 
weak  brethren,  by  example  of  thy  repentance, 
lest  peradventure  they  should  despair  of  par- 
don." In  these  words  therefore,  is  taught  the 
duty  of  Peter,  and  of  every  Christian  man, 
that  hath  tasted  of  God's  proiection  in  temp- 
tation :  to  use  his  example  and  experience,  to 
the  comfort  of  others,  no  prerogative  granted, 
that  Peter  from  henceforth  shall  never  err, 
nor  any  that  succeedeth  in  his  chair  at  Rome, 
whereof  here  is  no  mention  in  the  world. 
Neither  was  Peter  ever  after  this,  appointed 
to  confirm,  establish,  or  uphold  the  rest  of  the 
Apostles  in  their  faith  othevwtj^e  than  a  fel- 
low member  of  charity  to  comfort  them,  in 
this  present  danger,  or  in  any  like.  And  as 
for  the  co;ifinnation,  establishing,  or  uphold- 
ing of  the  rest  of  the  Apostles  in  the  truth  of 
the  gospel,  they  received  it  of  the  Spirit  of 
Christ,  equally  with  Peter,  and  not  of  the  pre- 
rogative of  Peter's  chair.  Yea  when  Peter 
walked  not  aright  according  to  the  truth  of 
the  Gospel,  in  a  contention  being  stirred  up, 
by  Cerinthus  the  heretic,  as  Epiphanius  testi- 
fieth,  at  Antioch  in  his  own  See,  he  was  repre- 
hended openly  by  Paul,  and  so  his  faith,  which 
began  to  waver,  was  confirmed  by  another 
Apostle,  as  the  faith  of  the  rest  at  another 
time  was  by  him.  Therefore  Peter,  bythesg 
words,  was  not  made  superior  over  the  rest 
of  the  Apostles,  and  the  whole  Church  :  nei- 
ther had  any  singular  privilege,  by  Christ's 
prayer  and  promise,  that  his  faith  should 
never  fail.  Christ  pravetli  for  ail  his  Apostles, 
that  God  would  sandifii  them  in  hi.t  truth,yea  for 
all  that  .''hould  btliivc  n;  him  1lir(iv<;h  their  preach- 
ing, yet  hath  not  every  true  Ciiristian  such  a. 
privilege,  but  that  he  may  err  from  the  true 
faith,  though  not  finally  unto  condemnntion. 


114 


LUKE. 


Further,  where  you  say  that  none  other 
Apostle,  Bishop,  or  Priest,  niay  challenge  any 
such  prerogative,  either  of  his  office  or  per- 
son, otherwise,  thnn  joining  in  faith  with  Pe- 
ter, and  by  holding  of  him  ;  In  part  it  is  true. 
For  neither  Peter,   nor  any  other  rnan   hath 

')  .  •  any  such  prerogative,  as  you  surmise.  But 
Paul  the  A])ostle,  neither  joining  with  Peter, 
nor  holding  of  Peter,  was  bold  to  reprehend 
Peter,  Barnabas  anduthers,  upon  assurance 
of  the  truth  of  the  gospel,  which  he  had 
learned  by  revelation,  according  to  the  Scrip- 
ture, and  to  convince  him  of  error  and  dis- 
simulation, before  all  men.  That  he  joined 
not  with  Peter  in  that  his  error,  it  is  manifest 
by  his  reprehension.  That  he  held  not  of 
Peter,  he  declareth  as  plainly,  saying,  that  he 
was  an  Apostle  of  Christ,  neither  of  men  nor 
by  men,  Galat.  1,  1,  mid  12,  but  by  Jesus  Christ 

,  immediately,   as   the   rest  of  the    Apostles 

were.  The  Scripture  therefore,  nothing  fa- 
vouring this  false  gloss,  you  come  to  the 
Doctors  :  and  first  to  Leo,  himself  a  Bishop 
of  Rome,  and  a  great  maintainor  of  the  dig- 
nity of  his  See,  therefore  somcwiiat  partial 
in  this  case,  and  rejected  in  the  general 
Council  of  Chalcedon,  for  the  supremacy 
which  he  laboured  to  establish.  But  what 
saith  Leo  ?    Verily  his  words  do  not  a  little 

'  extol   Peter's    dignity,    yet  not  so  much   as 

you  would  bear  us  in  hand,  by  your  false 
translation.  The  words  of  Leo  be  these  : 
"Prayer  is  made  specially  for  the  faith  of 
Peter,  as  though  the  state  of  the  other  should 
be  more  certam,  if  the  mind  of  the  principal 
were  not  to  be  overcome.  In  Peter  there- 
fore, the  strength  of  all  is  defended,  and  the 
aid  of  God's  grace  is  so  ordered,  that  the 
steadfastness,  which  by  Christ  is  given  to 
Peter,  by  Peter  should  be  conferred  to  the 
Apostles."  In  these  words  Peter  is  neither 
called  the  head,  nor  said  to  be  invincible. 
But  if  we  shall  further  ask  of  Leo,  how  this 
steadfastness  is  conferred  by  Peter  to  the 
rest  of  the  Apostles,  and  to  tlie  wliole  Church, 
he  will  not  answer,  by  his  successor  the 
Pope  ;  but,  "  confirming  us  by  his  exhorta- 
tion, and  not  ceasing  to  pray  for  us,  that  we 
be  not  overcome  by  any  temptation."  And 
this  he  saith  not  only  for  himself,  as  Pope 
and  Peter's  successor,  but  for  all  the  people 
of  God  and  specially  for  the  citizens  of 
Rome,  where  Peter  sat  and  died,  as  in  the 
words  following  it  is  manifest.  Therefore 
Leo  out  of  these  words  of  Christ,  galhereth 
no  such  superiority  or  prerogative  of  the 
Pope,  in  not  erring,  as  you  would  enforce  out 
of  him,  but  without  any  warrant  of  his  words 
or  meaning. 

Next  fblloweth  Auffuxlin,  lib.  Q.  Nov.  text. 
Q.  75,  an  author  worthy  to  avouch  such  a 
matter,  namely,  a  counterfeit  Augustin,  for 
a  false  interpretation,  which  no  man  but  more 
than  beastly  impudent,  will  ascribe  unto  Au- 
gustin the  ancient  father  whom  neither 
in  words,  nor  matter,  this  writer  doth  any 
thing  reHeiiible,  but  rather  writeth  many 
things  directly  against  Augustin.  And  yet 
is  falsified    both  in  words   and  sense :   for 


these  are  his  words :  "  He  prayed  for  Peter, 
and  did  he  not  pray  for  James  and  John,  that 
I  speak  not  of  the  rest  ?  It  is  manifest,  that 
in  Peter  all  are  contained.  Because  he  saith 
in  another  place,  1  pray  for  them  Father, 
whom  thou  hast  given  unto  me,  and  I  will 
that  where  I  am,  they  also  be  with  me." 
These  words,  if  the  authority  of  the  writer 
were  any  thing  worth,  are  against  the  pre- 
rogative of  Peter,  showing  that  the  prayer 
of  Christ,  extended  to  all  the  Apostles  as 
well  as  to  Peter.  But  the  circumstance  of  the 
text  is  plain  that  it  was  sjpecially  for  Peter, 
in  respect  of  his  greater  infirmity  and  danger. 
Thirdly,  Ambrose  is  brought  in,  writmg, 
but  no  place  quoted  where,  lest  your  falsi- 
fication and  false  collection  might  more  ea- 
sily be  espied.  But  by  likelihood  you  mean 
Enar.  in  Ps.  43,  where  he  hath  these  words, 
"  The  adversary  is  compelled  to  tempt  the 
holy  ones  of  the  Lord  to  his  own  loss.  For 
while  he  tempteth  them,  he  maketh  them 
better,  that  he  which  is  tempted,  may  instruct 
others,  who  seemed  weak  to  his  own  self. 
Finally  Peter  is  set  over  the  Church,  after  he 
hath  been  tempted  of  the  devil.  And  therefore 
our  Lord  signifieth  before  hand,  what  thing 
that  is,  that  afterward  he  chose  him  a  pastor 
of  the  Lord's  flock.  For  to  him  he  said  :  But 
thou  after  thou  be  converted,  confirm  thy 
brethren.  I'herefore  the  holy  Apostle  Peter, 
w-as  converted  to  his  amendment,  or  to  be- 
come good  corn,  and  was  sifted  as  wheat, 
that  with  the  Saints  of  the  Lord,  he  might  be 
one  bread,  which  should  be  nourishment  unto 
us.  For  while  we  read  the  acts  of  Peter, 
and  know  the  precepts  of  Peter,  he  is  made 
unto  us  a  nourishment  unto  eternal  life  and 
salvation."  Here  is  Peter  made  an  example 
of  the  profit,  that  the  Saints  reap  by  tempta- 
tion, but  no  privilege  of  supremacy  or  prero- 
gative of  not  erring,  ascribed  either  to  his 
person,  or  office,  or  succession.  But  you 
argue  that  the  Church  w'as  to  be  preferred, 
no  less  afterward,  than  in  the  Apostle's  time, 
therefore  the  privilege  was  granted  to  the 
office  in  succession,  and  not  to  the  person  of 
Peter.  Thanks  be  to  God,  the  Church's  pre- 
servation is  otherwise  provided  for  by  Christ 
the  only  true  head  thereof,  and  needeth  not 
the  Pope's  supremacy,  or  infallibility,  as  is 
manifest  by  the  Scripture.  Eph.  4,  11, 12,  13, 
&.C.  This  argument  therefore,  consisteth  of 
two  vile  sophisms  :  the  one  a  beggarly  peti- 
tion of  the  whole  controversy,  that  Peter  had 
such  a  privilege  and  prerogative,  as  cannot 
ever  be  proved  out  of  the  holy  Scriptures: 
the  other  a  false  assignation  of  that  to  be 
cause,  which  is  no  cause  at  all  of  the 
Church's  preservation.  Yet  you  are  not 
ashamed  to  say,  "  Hereupon  all  the  fathers 
apply  hisprivilege  of  not  failing,  andofcon- 
firmmg  others  in  faith,  to  the  Roman  Church 
and  I'eter's  successors  in  the  same."  And 
yet  you  are  not  able  to  bring  any  one  of  the 
ancient  and  authcntical  Fathers,  that  lived 
within  four  or  five  hundred  years  after  Christ, 
that  cither  acknovvledgethsuch  a  privilege  of 
the  Romish  Church,  or  of  the  Bishops  thereof) 


1,1 'KE. 


115 


or  that  gather  any  sucli  thing  out  of  this  text. 
Cyprian  saitli,  "  To  the  Konians,  whose  faiili 
by  commenuationot'  the  Ajjosiles  is  praised 
(perfidia)  falscliood  or  false  dealing  can  liavc 
no  access."  Ilr  >i>;  :iK(  ih  ;iy;aiiist  the  impu- 
dence of  cerlaiii  Im  n  in  -.  ilsit  being  driven 
out  of  Africa,  siun  ht  ,  im  i  lainnicnt  at  Rome, 
which  the  godly  c:!iurcii  there  would  not 
consent  unto.  Cyprian  therefore  speaketh 
not  of  the  Romans  absolutely,  but  those  whose 
faith  was  praised  by  the  Apostle,  from  which 
faith  if  they  swerved,  as  they  confess  them- 
selves, it  should  be  to  their  greater  shame. 
Ep.  31.  Again  he  speaketh  not  of  error  in 
faith,  but  of  false  dealing,  and  neglect  of 
discipline.  For  if  Cyprian  had  been  per- 
suaded, that  the  Church  and  Bishop  of  Rome 
could  not  err,  he  would  never  have  so  openly 
dissented  from  them  as  he  did  in  the  question 
of  rebaptizing  of  them,  that  were  baptized 
by  heretics  ;  in  which  he  with  the  Council  of 
Africa,  did  openly  oppose  himself,  against 
Stephanus,  Bishop  of  Rome,  and  the  Church 
of  Rome  also,  as  many  other  Bishops  of  the 
East  Church  did,  declaring  thereby  that  the 
Bishop  of  Rome's  authority,  in  those  times 
was  not  acknowledged,  nor  his  privilege  of 
not  failing  in  faith,  once  heard  of.  And  as  for 
this  present  text,  of  Christ's  prayer  for  Peter, 
it  is  so  far  off,  that  Cyprian  could  gather  any 
prerogative  of  the  Bishop  of  Rome  out  of  it, 
that  he  doth  extend  it  generally,  to  all  the 
members  of  Christ  :  "  Yea  he  prayed  so  ear- 
nesily  for  us,"  saith  he,  "  that  we  read  in 
another  jjlace  :  And  the  Lord  said  to  Peter  : 
behold  batan  hath  desired  to  toss  you,  as 
wheat  :  but  I  have  prayed  for  thee,  lest  thy 
faith  should  fail.  If  then  he  laboureth,  and 
watcheth  and  prayeth  for  us,  and  our  offences, 
how  much  more  ought  we  to  be  earnest  in 
prayer,  and  to  pray,  and  first  of  all  to  entreat 
our  Lord  himself,  then  by  him  to  satisfy  God 
the  Father."  Episl.  8.  Again  he  writeth  : 
"  Our  Lord  prayed,  and  he  prayed  not  for 
himself,  but  what  should  he  entreat  for  him- 
self bein^  innocent :  but  for  our  offences,  as 
he  himself  declareth,  when  he  saith  to  Peter: 
Behold  Satan  hath  desired  to  toss  you  as 
wheat,  but  I  have  prayed  for  thee,  lest  thy 
faith  should  fail  "  This  is  Cyprian's  judg- 
ment upon  this  text,  which  proveth,  that  he 
acknowledgeth  no  such  privilege  or  prero- 
gative, as  is  now-a-days  pretended. 

As  for  Bernard  who  lived  almost  a  thou- 
sand years  after  Cyprian,  when  Antichrist 
had  openly  invaded  the  tyranny,  it  is  no  mar- 
vel, though  he  were  deceived,  to  yield  to 
such  a  prerogative,  as  none  of  the  ancient 
Fathers  of  the  Primitive  Church  would  ever 
acknowledge.  As  for  the  distinction  that  the 
Pope  may  err  personally,  but  not  judicially, 
or  definitively,  is  vain,  seeing  neither  of 
bpth  parts,  can  be  proved  out  of  the  Scrip- 
tures. Neither  had  the  high  priesthood,  or 
Moses'  chair  any  such  privilege,  in  respect 
of  their  ofTice,  that  the  high  priest  could  not 
err:  seeing,  the  contrary  is  manifest  in  the 
Scripture.  Vria  the  high  priest  did  set  up 
an  idolatrous  altar  in  the  Lord's  Ten^plc,  and 


didoflersacrilice  uponii.  '-iliig-  1(3.  Eliashib, 
through  ignorance  of  God's  law,  contracted 
iifiinity  with  Tubia  the  Ammonite,  and  made 
him  a  great  chamber  in  the  house  of  the 
Lord.  Nechnn.  13,  14.  Caiphas  was  a  Sad- 
ducee,  and  cuiidemned  Christ.  But  admitting 
your  distinction,  it  is  to  be  proved  that  Bi- 
shops of  Ronic  have  erred  iiidicially,  and  de- 
finitively. The  Bishop  of  Rome  in  Tertul- 
liaii's  time  erred  not  only  personally,  but  also 
definitively,  when  he  acknowledged  the  pro- 
phecies of  Montnnus,  Prisea,  and  Maximilla, 
and  gave  letters  of  peace  to  the  heretical 
Churches  of  Asia  and  Phrygia,  which  had 
been  excommunicated  by  his  predecessor,  as 
witnesseth  Tertullian,  cinlra.  Fraxeavi.  Li- 
berius  erred  not  personally,  but  judicially 
and  definitively,  when  he  subscribed  to  the 
Arians,  as  testifieth  Athanasius.  Apolog.  2. 
Ad  solUaire  vitam  agentes,  Eieronymn.  in  Ca- 
talogo.  Damnsun  in  pcmiijicali.  Marianus 
IScotus.  rebus  Damianus  epist.  15,  cop.  16. 
Honorius  did  not  only  fall  into  heresy,  but 
also  in  a  decretal  epistle,  did  publish  and 
confirm  the  same,  as  was  proved  in  the 
Council  of  Constantinople  the  sixth,  where 
he  was  condemned  for  a  heretic.  "  With 
these  also,"  saith  the  Council,  "  we  have 
foreseen  to  be  cast  out  of  the  holy  Catholic 
Church  of  God,  and  to  be  accursed,  Hono- 
rius, which  had  been  Pope  of  old  Rome,  be- 
cause we  find  by  his  vvritings,  which  he 
made  to  Sergius,  that  in  all  things  he  fol- 
lowed his  mind,  and  confirmed  wicked  doc- 
trines. Const.  6,  act.  13.  I^ikewise  Leo.  2, 
in  his  Epistle  to  Constantinus,  approving  the 
sixth  general  Council,  writeth  thus  :  "Like- 
wise we  accurse  the  inventors  of  this  new 
error,  1  heodorus  Bishop  of  Haran,  Cyrus  of 
Alexandria,  Sergius,  Pyrrhus,  Paulus,  Petrus, 
successors  of  the  Church  of  Constantinople 
rather  than  Prelates.  And  also  Honorius, 
which  did  not  lighten  this  Apostolic  Cluirch, 
with  the  doctrine  of  Apostolic  tradition,  but 
by  profane  treason,  endeavoured  to  subvert 
the  immaculate  faith."  Augustin  also  citeth 
the  decretal  epistle  of  Innocentius  to  the 
Bishops  of  Nuniidia,  wherein  he  holdtth,that 
to  receive  the  Communion,  it  is  necessary  for 
infants."  Cont.  duas  Ep.  Pel.  ad  Boni/ac.  lib. 
2,  cap.  4.  And  saith  of  him  expressly. 
"  Who  defineth  tliat  little  childreri,  cannot 
have  life  in  them,  except  they  eat  of  the  flesh 
of  the  Son  of  i\Ian."  Thus  did  Innocentius 
err  definitively,  in  a  matter  confessed  by  the 
Papists  themselves,  to  be  an  error^  that  the 
Communion  is  necessary  for  infants  :  which 
was  a  common  error  in  Augustin's  time, 
holden  of  all  the  Church,  for  any  thing  that 
we  can  read  to  the  contrary.  And  it  is  a 
monstrous  lie  to  report,  that  Augustin  saith  : 
That  in  the  office,  or  seat  of  the  Pope,  our 
Lord  hath  set  forth  the  doctrine  of  truth. 
For  writing  against  the  schism  of  the  Do- 
natists,  he  speaketh  of  the  chair  of  unity, 
not  of  Popery.  "  Our  heavenly  master," 
saith  he,  "  hath  forewarned  this  thing," 
meaning  Schism  or  dissension,  "  so  greatly 
to  be  avoided,  that  of  evil  governors  ne  as- 


116 


lijkl:. 


surctli  the  people,  tliat  the  chair  of  whole-  ■  Diocesan,  what  great  marvel  is  it  ?  or  wTiat 
some   doctrine    should  not  Ua    forsaken   of  privilege 


p<-lled 


them,  in  which  even  evil  men  are 

to  speak  good  things.    For  they  art 

matters  which  speak  ihem,   but  (i. 

hath  placed  the  doctrine  ot  truth  in 

of  unity.      Wherefore  he  being  true,  and  tl: 


or  prerogative  ot  the  See  doth  he 
iicknowledge  ?  which  contesseth  that  Libe- 
iius  subscribed  to  the  Arians.  And  yet  in 
iiivtrs  epistles  Damasus  askelh  counsel  of 
I  lierom  in  many  questions,  as  Hierom  did  of 
hmi  in  one,  about  the  use  of  the  term  Hypoa- 


truth  Itself,  of  governors  donig  their  own  |tasis  (or  unity's  sake. 
evil  things,  and  speaking  the  good  things  ofi  Cyprian  in  the  place  quoted,  speaketh  not 
God,  saith  :  do  ye  tliose  tilings  which  they  of  the  Bishop  of  Rome's  prerogative,  but  of 
pay,  but  do  not  those  things  which  they  |  obedience  to  be  given  to  every  jjishop  in  his 
do,  for  they  say  and  do  not."  All  men  see  own  dioccss,  and  namely  to  himself,  against 
tiiat  here  is  nothing  in  the  world  for  the  ;  the  timorousness  of  Cornelius  Bishop  of 
prerogative  in  the  Pope's  chair,  that  he  can-  i  Rome,  who  was  moved  by  the  threatening 
not  err  :  but  that  unity  is  not  to  be  broken  |  brags  of  one  Foelicissimus,  a  wicked  schis- 
foT  the  evil  manners  of  the  icaGlicrs,  so  long  ,  matic,  excommunicated  by  Cyprian  and  other 
as  they  teach  the  trutli.  V/hcn  you  prove.  Bishops  of  Africa,  to  yield  something  unto 
that  the  Pope  for  his  public,  judicial,  and  de-    him.     Whereupon  Cyprian    showeth,    w'hat 


finitive  writings,  hath  no  good  warrant, 
Luke,  Mark,  Solomon,  had  for  their  Gos- 
pels, the  Proverbs,  Ecclesiasles,  and  Canti- 
cles, we  will  admit  their  case  to  be  like. 
But  while  the  world  standeth  you  sliall  never 


inconvenience  would  ensue,  if  he  did  not  con- 
tinue constant,  in  rejecting  him  and  his  proud 
heretical  company,  after  their  cause  hath 
been  once  judged  by  their  proper  Bishop,  in 
the  province  where  their  offences  were  well 


prove  the  best  of  the  Pope's  writings,  to  be  known.  And  therefore  writing  against  their 
equal  with  the  Canonical  Scripture.  For  in  '  gadding  to  the  See  of  Rome,  he  saith,  "  And 
any  men's  writings,  although  there  be  the  j  ^yhat  cause  had  they,  to  come  and  to  bring 
like  truth,  yet  is  there  not  equal  authority,  as!  tidings  of  a  false   Bishop,  made  against  the 


AuKUStin  saith. 

That  Augustin  and  the  Bishops  of  Africa 
did  write  to  Innoconlius  and  Coelcsiinus,  Bi- 
shops of  Rome,  it  was  not  for  that  llu  y  as- 
cribed this  pretended  prerogative,  eiilier  to 
their  persons  or  to  their  office,  and   seat,  bux 


true  Bishops  ?  For  either  they  are  pleased 
with  what  they  have  done,  and  continue  still 
in  their  wickedness,  or  if  they  be  displeased 
and  go  from  it,  they  know  v.'hither  they 
shuuld  return.  For  seeing  it  is  decreed  of 
and   it  is  also  meet  and  right,  that 


as  good  Catholic  Bishops,  have  always  used  ,  every  man's  cause  should  be  heard  there, 
to  confer  one  with  another,  when  any  (pies- '  wh^re  the  crime  was  committed,  and  a 
tion  hath  arisen  in  the  Church,  to  require  their  j  portion  of  the  flock  is  ascribed  to  every 
mutual  consent  in  the  truth,  and  against  here-  j  pastor,  which  every  one  should  rule  and  go- 
sies,  as  in  those  three  epistles  quoted,  which  J  vern,  as  he  that  is  to  give  account  of  Lis 
were  written  to  Innocentius,  of  their  proceed-  doing  to  the  Lord:  verily,  they  over  whom 
ings  against  ihe  Pelagians  it  appoareth.  But  I  we  have  government,  ought  not  to  run  about, 
when  the  Bishops  of  Rome,  would  have  ]  nor  by  their  crafty  and  deceitful  rashness, 
usurped  anthoriiy  over  the  Cluirches  of  At-  j  to  set  at  variance  the  concord  of  Bishops 
rica,  by  colour  of  a  counterfeit  Canon  of  the    pureeing  together.    But  there  to  plead  tl 


Council  of  Nice,  they  were  not  regarded, 
either  in  respect  of  their  persons,  or  their 
office  and  seat.  Cone.  Afric.  cap.  105.  Yea 
they  count  it  afi  absurd  thing,  "  that  any  man 
should  believe,  t!iat  God  could  inspire  any 
one  man,  with  ine  justice  of  examination, 
and  did  deny  the  same,  to  innumerable  priests, 
gathered  together  in  council,  as  they  were, 
to  cut  off  appeals  unto  the  Sec  of  Rome. 
Epist.  ad  Ctskst.  Neither  doth  Chrysostom, 
in  his  epistles  to  Innocentius,  acknowledge 
any  sucti  prerogative  or  privilege  of  the  See 
of  Rome,  but  as  one  Christian  friend  to  ano- 
ther, being  himself  in  banishment,  dcsireih  his 
furtherance  for  the  benefit  of  the  Church, show- 
ing how  injuriously  he  had  been  dealt  withal. 
Basil  also  in  purposing  to  write  to  the  Bi- 
shop of  Rome  for  his  counsel,  concerning  the 
afl'airs  oi'  the  Church,  and  touching  the  Coun- 
cil ot  Ariminum,  doth  but  practise  that  care 
of  all  Churches,  which  in  the  same  epistle  he 
commandoth  in  Athanasius,  without  ascribing 
nny  superiority  or  prerogative  to  the  Bi.'ihop 
of  Rome.  If  Hierom  being  a  priest  of  the 
Church  of  Rome,  doth  once  or  twice  ask 
counsel  of  Damasus  his  proper  Bishop  and 


aas&,  where  they  m,ay  have  both  accusers 
and  witnesses  ot  their  crime  :  unless  to  a 
few  desperate  and  lost  persons,  the  authority 
of  the  Bishops  placed  m  Africa,  seem  to  be 
les«,  which  have  already  judged  of  them, 
and  with  the  gravity  of  their  judgment,  have 
condemned  their  conscience  hound  with 
many  snares  or  cords  of  offences.  Their 
cause  is  already  heard  and  known,  sentence 
is  already  given  of  them,  neither  is  it  meet, 
that  the  censure  of  priests  should  be  repre- 
hended, through  lightness  of  a  moveable  and 
inconstant  mind." 

This  writcth  Cyprian  of  Fortunatus  and 
his  accomplices,  that  being  condemned  in 
Africa,  sought  restitution  at  Rome,  as  though 
the  authority  of  the  Bishops  of  Africa  had 
been  less  than  the  authority  of  the  Bishops  ot 
Rome  and  Italy,  which  Cyprian  would  never 
acknowledge  tor  his  time,  though  heretics  by 
such  gadding  about,  never  ceased  to  molest 
him. 

The  words  of  Hierom  are  these :  "  But 
thou  wilt  say,  the  Church  is  founded  upon 
Peter,  although  in  another  place,  the  same 
thing  is. done  upon  all  the  Apostles,  and  they 


LUKtl.  117 


by  Ezechiel  18.  21.  For  God  will  not  reject  an 
humble  and  contrite  heart,  Psal.  51.  19.  Se- 
condly, that  true  taith  is  never  void  of  good 
works,  as  repentance,  love  of  God  and  our 
neighbour,  hatred  of  sin,  confession,  and  other 
external  works,  as  time  and  opportunity  may 
serve.  Thirdly,  that  Christ  gave  remission 
of  sins  freely,  and  not  ofmeril  for  zeal  or  repre- 
hension of  his  fellow,  but  of  his  mere  mercy 
and  grace,  by  which  he  gave  him  faith  and 
repentance  :  as  he  doth  to  all  that  are  con- 
verted to  him.  So  the  ministers  of  the  Church 
onghtto  assure  penitent  sinners  of  forgiveness 
and  the  kingdom  of  heaven,  without  any  sa- 
tisfaction or  punishment  for  satisfaction, 
which  is  never  required  on  their  part  in  the 
Holy    Scriptures.    Neither   have   they    any 


all  do  receive  the  keys  of  the  kingdom  of 
heaven,  and  the  strength  ot  the  Church  is  es- 
tablished equally  upon  them:  yet  tor  this 
cause  one  is  chosen  among  the  twelve,  that 
the  head  being  appointed,  the  occasion  of 
schism  might  be  taken  away"  By  which 
words  Ilierom  mcanelh,  that  retcr  was  chief 
of  the  Apostles,  in  order  to  avoid  dissension, 
not  in  authority  or  prerogative  of  not  erring. 
And  elsewhere  he  acknowlodgeth  every  Bi- 
shop to  be  of  equal  authority  with  the  Bishop 
of  Rome,  as  in  his  epistle  to  Evagrius,  rea- 
soning against  a  custom  of  the  Church  ot 
Rome.  "  Neither  is  the  Church  of  the  citv 
of  Rome  to  be  esteemed  one,  and  the  Church 
of  the  whole  world  another,  both  France  and 

Britain,  and  Africa   and  Persia,  and  the  East,  ^  .  .  ,     ,      -. 

and  India,  and  all  barbarous  nations  adore  1  commission  to  require  it  any  of  God's  of  elect, 
one  Christ,  observe  one  rule  of  truth.  If  au-  |  or  to  delay  the  reward  of  any  for  whom  Chrii^r 
thority  be  sought,  the  world  is  greater  than  I  hath  satisfied  to  his  Father,  as  he  hath  for  all 
one  city.  Wheresoever  a  Bishop  be,  either  '  that  are  redeemed  by  him.  Last  ot  all,  e;\'ery 
at  Rome  or  at  Eugubiiim,  eitlier  at  Constan-  '  man  that  by  faith  appHeth  unto  himself  the 
tinople  or  at  Rhegium,  either  at  Alexandria  '  general  promises  of  God,  may  be  as  sure  of 
or  at  Tanis,  he  is  of  the  same  worthiness,  of  '  salvation,  as  he  was.  For  they  are  as  true  ot 
the  same  priesthood.  Power  of  riches,  and  |  every  one  in  singular,  as  they  are  ot  all  in 
baseness  of  poverty,  make  not  a  Bishop  general.  "And  this  thief  was  justified  on  the 
higher  or  lower.  But  they  are  all  successors  ,  cross,"  saith  Augustin,  "  by  that  consumma- 
of  the  Apostles."  \  tion  and  brevity,  which  the  Apostle,  Rom.  10, 

maketh  general  to  all   men,   who  having  all 

■  Chapter  23.  |  other  members  of  his   body  fastened  on  the 

43.  No  man  ought  to  defer  conversion,  but    cross,   and  having  those  two  free,  beheved 

to  repent  as  soon  as  he  is  called,  as  this  thief    with  his  heart  to  righteousness,  and  confessed 

did,  for  God  giveth  not  the  grace  of  repent-  i  with  his  mouth  to  salvation,  and  immediately 

cording  to  the  will  of  man,  but  accord-    obtained  to  hear,  this  day  thou  shatt  be  with 

sown  pleasure,  and  purpose.  Neither    me  in  paradise."     Ad  Simpliaa  lib.    1.  q.   2. 


ance,  ac^ 

ing  to  his  own  pie 


must  any  mari  look  to  obtain  salvation  by  Likewise  Ambrose  saith  :  "It  is  a  most  e.x- 
faith,  which  is  void  of  good  works.  For  such  cellent  example  to  desire  conversion,  that 
was  not  the  faith  of  this  penitent  thief,  but  pardon  is  so  soon  granted  to  the  thief,  and  that 
fruitful  ot  good  works,  as  the  place  and  time  '  grace  is  more  plentiful  than  his  prayer:  for 
could  suffer.  But  to  go  straight  to  heaven,  our  Lord  doth  always  grant  more  than  is 
without  satisfaction  or  punishment  for  his  asked."  In  Luke  cap.  23.  The  like  comfort 
former  sins,  every  Christian  man  may  be  as-  f(u-  all  penitent  sinners,  is  gathered  out  of  this 
sured,  not  only  by  this  example,  but  also  by  example,  by  Cifprian  De  can.  Dom.  num.(. 
manifest  testimonies  of  Scripture,  if  he  die  in  ,  And  Cli ryso.it om  in  Oen.hmi.  55.  and  in  a  man- 
t\\e  hoxA,  Apoc.  14.  n.John  17.24.  1  Cor.b.  |  ner  by  all  the  ancient  Fathers.  Therefore 
1.  John  5.  24.  &c.  And  as  for  our  satisflic-  \  the  Papists  do  wickedly  go  about  to  make  it 
tion  and  punishment  for  our   former  sins,   is    almost  singular  and  extraordinarj'. 


not  found  in  the  Scripture,  but  is  contrary  to 
the  general  doctrine  of  remission  of  sins  by 
the  free  grace  and  mercy  of  God.  For  there- 
by every  one  that  truly  believeth  and  con- 
fesseth  Christ,  may  challenge  as  certain 
knowledge  of  his  salvation,  by  the  general 
promises  of  God  in  the  Scriptures,  as  the 
thief  by  these  special  words  of  Christ  uttered 
unto  him.  Neither  was  this  good  thief  saved 
by  any  other  means,  than  all  Christians  are 
saved,  namely,  by  the  free  mercy  of  God  in  Je- 
sus Christ  apprehended  by  faith  :  Prosp.  cont. 
Cas.  p.U.  Which  Angelomus  in  2  lib.  Reg.  c.  12. 
contirmeth  the  example  of  Peter  and  this  thief. 
Droso  de  sacra. -Dom  passion.  He  maketh 
this  thief  to  be  Adam  that  is  a  pattern  of  all 
sinners  that  are  saved.  Julianus  Tnlel.  prog, 
lib.  2.  rap.  1.  Wherefore  we  should  learn,  not 
to  despair,  but  to  believe  steadfastly,  that 
if  we  do  truly  repent  as  this  thief  did,  we 
shall  as  certainly  receive  pardon  for  our^ins, 
at  what  time  soever  it  be,  as  God  promiseth 


55.  The  cause  of  the  women  marking  of 
the  place  of  Christ's  burial,  is  expressed  in 
the  text,  whereunto  the  popish  manner  of 
watching  the  idol  of  the  sepulchre  in  their 
churches  hath  no  resemblance,  and  therefore 
is  nothing  else  but  gross  superstition,  and 
mockery  of  the  mysteries  of  our  faith,  where- 
fore the  burial  of  Christ  is  one.  The  impiety 
is  so  much  the  greater,  when  the  sacrament, 
ordained  to  he  received,  to  assure  us  of  life, 
is  laid  in  the  grave  as  though  it  were  a  dead 
body.  Or  if  oecause  it  was  ordaii  ed  to  be 
a  remembrance  of  Christ,  they  may  do  with  it 
what  they  will,  to  signify  the  actions  and  pas- 
sions of  "Christ's  body,  w-hy  do  they  not  like- 
wise baptize  it,  bind  It,  scourge  it,  crown  it 
with  thorns,  and  nail  it  to  a  cross,  as  well  a» 
they  bury  it,  and  raise  it  out  of  the  sepulchre. 

Chapter  24. 

1.  The  observation  of  the  Lord's  day,  is 

taught  in  the  Scripture  to  be  apostolical,  and 


lU 


LUKE. 


not  grounded  upon  uncertain  tradition  un- 
written, as  other  Papists  aliirm. 

47.  Tiie  Papists  are  under  this  curse,  which 
preach  that  the  Cluirch  consisteth  in  com- 
munion of  the  Romisli  Pope,  and  not  in  the 
communion  of  all  nations. 

30.  Alihough  this  were  to  be  understood, 
of  the  celebration  of  the  Lord's  Supper,  as 
some  of  the  ancient  Fathers  do  think,  yet  it 
is  no  example,  nor  warrant  of  ministration  in 
one  liind.  For  the  breaking  of  bread,  should 
be  here  taken  figuratively  lor  the  whole  tia- 
crament,  by  Synecdoche,  which  is  used  when 
a  part  is  named  for  the  whole.  AndChrysO|s- 
tom  upon  that  promise  ol  Christ,  that  he  will 
drink  the  cup  of  the  fruit  of  the  vine,  anew  in 
the  kingdom  of  his  father,  saith  expressly, 
"  After  his  resurrection  in  the  bare  table  of 
this  mystery,  he  used  wine.  Of  the  fruit  of 
the  vine,"  saith  he,  "  which  verily  bringeth 
forth  wine  and  not  water."  Neither  is  there 
any  of  the  ancient  Fathers  which  think  that  our 
Saviour  Christ  here  gave  the  Sacrament,  that 
gathereth  example  or  warrant  of  ministration 
m  one  kind.  Finally,  you  cannot  say,  that  he 
gave  bread  only,  as  the  Sacrament,  except 
you  will  also  say  that  he  consecrated  in  one 
Kind,  which  you  all  confess  to  be  unlawful 
and  sacrilegious. 

47.  The  universal  Church  of  Christ,  is 
wheresoever  the  gospel  or  doctrine  of  salva- 
tion is  embraced,  and  not  tied  to  the  city  or 
congregation  of  Rome,  which  when  it_  was  a 
member  of  Christ,  iS  a  particular  Church, 
and  not  the  universal  Church,  Hierom  mis- 
liking  the  custom  of  the  Church  of  Rome,  that 
a  priest  should  be  ordained  by  the  testimony 
of^a  Deacon,  saith  :  "  What !  dost  thou  bring 
forth  unto  me  the  custom  of  one  city  T  But 
now  Rome  is  not  the  universal  Church,  nor 
any  sound  part  thereof:  but  the  whore  of 
Babylon,  the  seat  of  Antichrist.  Apoc.  17.   18. 

Seeing  the  Scripture  doth  not  express,  in 
what  form  Christ  lifted  up  his  hands,  it  is 
great  presumption  to  affirm,  that  it  was  in  the 
similitude  of  the  cross.  Neither  is  it  any 
thing  like,  because  Jacob  laid  his  hands  over- 
thwart,  or  across  upon  his  nephews'  heads, 
that  Christ  did  so,  seeing  here  was  not  the  like 
cause.  For  Jacob  laid  his  hands  after  that 
form,  because  the  younger  son  which  should 
be  the  greater,  was  placed  at  his  left  hand, 


is  righ 
I  of  th( 


the  sign  or  figure  of  the  cross  in  any  estima- 
tion with  the  Apostles,  or  the  faithful  in  their 
time.  Valentinus  the  heretic,  was  the  first  that 
made  any  great  account  of  it,  as  testifieth 
Ireneus  lib.  1.  cap.  1.  TertuUian,  indeed,  roc- 
koneth  signing  with  the  cross  to  be  an  old  tra- 
dition, which  yet  is  no  more  certain  to  have 
been  used  by  the  Apostles,  than  other  like 
ceremonies  which  he  there  nameth,  as  the 
tasting  of  milk  and  honey  by  them  that  were 
baptized,  and  the  abstinence  from  washing 
for  a  week  after  baptism,  oblations  for  birtn 
days,  and  such  other  long  since  abolished, 
which  they  should  not  have  been,  if  they  had 
been  ordained  by  the  Apostles,  as  necessary 
for  Christian  religion.  "The  like  may  be  said 
of  Basil's  testimony.  Augustin  in  the  place 
noted,  speaketh  not  of  the  sim  of  the  cross, 
which  Christ  never  commanded  to  be  set  on 
men's  foreheads  but  of  the  seal  or  mark  where- 
with the  true  worshippers  of  Christ  are 
marked,  Apoc.  7.  in  their  foreheads,  to  signi- 
fy that  they  should  not  be  ashamed  to  confess 
the  reproach  of  Christ,  which  is  the  glory  of 
the  Christians.  I'inally,  when  you  ask  •  -hat 
forin  a  Christian  man  can  use  to  bless  himself, 
rather  than  the  sign  of  the  cross  ?  I  would 
first  know,  how  a  Christian  man  can  bless 
himself,  seeing  the  Apostle  saith,  it  is  without 
all  controversy,  that  the  lesser  is  blessed  of 
the  greater  or  better.  Heb.  7.  7. 

Secondly,  that  the  si^n  of  the  cross  is  dedi- 
cated in  the  death  of  Christ,  rather  than  the 
signs  of  other  things  that  were  likewise  in- 
struments of  his  passion. 

Thirdly,  how  it  is  a  convenient  memorial 
of  Christ's  death,  which  is  not  ordained  of 
Christ,  nor  taught  by  his  Apostles  to  be  such. 

But  you  say  whosoever  it  be,  "  that  Bishops 
and  Priest's  do  bless  with  an  external  sign,  no 
man  can  reprehend,  being  warranted  by 
Christ's  own  example  and  action  :"  As  though 
every  action  of  Christ,  were  an  example  for 
us  to  follow.  But  admitting  this  to  be  gn  ex- 
ample, and  action  to  be  followed,  Popish 
Bishops  and  Priests  are  justly  to  be  repre- 
hended, because  they  are  not  content  with  that 
external  action  of  Christ,  which  they  read  in 
the  Holy  Scripture,  of  imposition  or  lifting  up 
of  hands,  but  they  will  use  another  whereof 
they  have  no  warrant  in  the  Scriptures 


ANSWER  TO  THE  ARGUMENT  OF  JOHN'S  GOSPEL. 


There  are  but  eight  books  of  Cyrils'  com- 
mentaries remaining,  four  of  them  being  lost. 
Instead  of  which  Jodocus  Clictoveusj  added 
four  of  his  own  writing,  namely  the  hfth,  the 


these  gr'Mt  learned  Doctors  of  Rheims,  are 
accounted  for  the  books  of  Cyril,  and  some- 
time devoutly  alleged,  as  the  authority  of  Cy- 
ril :  as  in  the  preface  and  cap.  10.  vers.  29 


BUth,  the  seventh,  and  the  eighth,  which  of  I  of  this  gospel  and  elsewhere 


JOHN. 
ANSWER  TO  THE  ANNOTATIONS  ON  THE  GOSi'EL  OF  JOHN. 


Chapter  1. 
1.  A  horrible  slander  of  Calvin,  who 
teacheth  none  otherwise  of  the  Godhead  of 
Christ,  tlian  the  papists  themselves.  Affirm- 
ing that  he  is  God,  of  God  the  Father,  in 
respect  of  person  as  the  Son,  yet  very  God,  of 
one  and  the  same  Godhead  that  the  lather  is 
God,  which  is  not  nmltiplied  by  communica- 
tion of  generation,  but  is  one  and  most  singu- 
lar in  all  the  three  persons.  Which  most  true 
and  perpetual  doctrine  of  the  Church,  he  hath 
maintained  in  his  writings  against  the  Arians, 
Sabellians,  and  Tritheisls  of  our  age,  while  the 
authors  of  this  slander  take  their  ease,  and 
never  once  opposed  themselves  against  them. 

1.  The  protestants  are  nothing  like  the  Ari- 
ans, for  they  acknowledge  the  words  of  Christ 
to  be  true,  in  such  sense  as  he  spake  therii, 
and  as  the  ancient  f  ithers  of  the  church  did 
take  them  and  expound  them,  for  many  hun- 
dred years  after  Christ,  as  in  places  convenient 
is  proved.  Mat.  2G.  Mark  14.  Luke  22. 

12.  Men  have  no  freedom  of  will,  to  accept 
the  grace  of  God  oflered,  until  they  be  by 
"race  prevented.  And  although  they  be  not 
forced  or  drawn  by  necessity,  yet  they  are  by 
the  grace  of  God  made  willing,  which  by  na- 
ture vvere  altogether  unwilliuw.  The  word 
which  they  have  here  translated  power,  signi- 
fieth  dignity,  or  authority,  which  is  given  only 
of  God's  grace,  as  the  words  of  the  text  are 
manifest,  to  them  that  receive  Christ  by  faith  ; 
which  is  not  of  "hitn  that  willeth,  nor  of  him 
that  runneth,  but  is  the  gift  of  God."  Eph.  2.8. 
Rom.  9.  16.  By  this  power,  saith  Cyril  upon 
this  place,  he  undersiandeth  adoption  and 
grace  :  afterward  most  safely  he  inferred,  that 
they  are  born  of  God,  that  he  might  show  the 
greatness  of  grace,  which  joineth  together 
strangers  from  God,  and  maketh  them  the 
sons  of  God,  and  of  love  giveth  freely  the  no- 
bility of  the  lord  to  his  servant.  Eus.  Emiss. 
horn,  in  nal.  Doin. 

14.  Blind  devotion  of  ignorant  papists,  who 
understand  not  the  words,  much  less  the  mys- 
tery expressed  in  these  words,  Verhum  caro 
factum  est,  or  Homo  fuctus  est,  at  which  they 
kneel,  as  you  say,  although  I  suppose  it  is  not 
generally  observed  of  all  papists. 

26.  John  acknowledseth,  that  he  is  only  a 
minister  of  the  external  action  and  element, 
and  that  Christ  is  the  author  and  giver  of  spirit 
xial  grace  :  other  difference  he  showeth  not. 

42.  Cephas  signifieth  any  stone,  such  as 
Peter  was  one,  appointed  to  be  one  of  the 
twelve  foundation  stones  of  the  church.  But 
if  the  pope  cannot  err  in  his  decretal  Epistles, 
Anacletus  saith  it  signifieth  "  a  head,  or  begin- 
ning, or  first."  Dist.  22.  cap.  Sacro.  sand. 
Anad.  Ep.  3.  Virgilius  Eulhero. 

42.  A  wretched  conclusion:  "  Christ  looked 
upon  Peter,  erfro,  he  appointed  and  preferred 
him  to  be  chief  apostle,  the  rockof  his  church, 
and  his  vicar."  The  addition  of  his  name  Ce- 
phas proveth  that  he  was  appointed  to  be  a 
stone,  whereon  the  church  should  be  builded, 
but  not  a  singular  or  the  only  rock  thereof,  no 
more  than  the  addition  of  Boanerges  proveth 


that  James  and  John  were  the  only  children 
of  thunder,  or  that  BarnabasVas  the  only  son 
of  consolation.  Neither  was  the  name  of  Si- 
mon changed,  for  he  was  still  called  yimon.by 
our  Saviour  Christ,  Mat.  16.  17.  chap.  17.  25. 
Luke  22.31,  and  John  21.  15,  and  by  James 
Acts  15.  14.  'I'hat  Christ  builded  his  Church 
upon  Peter,  as  upon  a  rock,  and  most  firm 
stone,  as  Cyril  saith,  it  is  no  controversy; 
seeing  he  luiih  it  jointly  upon  the  foundation 
of  all  the  a|iostles,  and  the  faith  and  doctrine 
of  Peter,  which  was  the  faith  and  doctrine  of 
all  the  apostles,  is  tlie  rock  whereupon  the 
church  is  builded,  and  not  the  person  of  Peter, 
as  the  same  Cyril  testifieth.  Dialog,  de  Trinit. 
lib.  4,  in  Isa.  lib.  4. 

Chapter  2. 
_  2.  The  only  presence  of  Christ  at  the  mar» 
riage,  isnot  sufficient  to  make  it  a  sacrament, 
as  baptism  and  the  Lord's  supper  are  sacra- 
ments. But  his  word  of  institution,  7nusl  come  to 
the  outward  element,  that  it  maybe  madea  sacra- 
ment :  as  Augustin  teacheth  expressly.  Tract, 
70.  in  Joan,  de  Cataclysmo,  c.  31.  Augustin  in 
the  places  by  you.quotcd  nameth  marriage  a 
sacrament,  as  he  doth  many  other  things  ;  but 
not  a  sacrament  of  the  New  Testament,  the 
institution  whereof  he  acknowledgeth  to  have 
been  before  man's  fall, de nup.  et  con.  lib.  Leap. 
21,  the  same  teacheth  the  Master  of  the  sen- 
tences, lib.  4.  dist. 

3.  The  Virgin  Mary  maketh  no  express  re- 
quest to  our  Saviour  Christ,  to  v/ork  any  mi- 
racle, and  if  she  did,  yet  he  did  nothing  at  her 
request,  but  according  to  his  own  wisdom  and 
good  will. 

3.  Whether  tlie  Blessed  Virgin  knew  the 
time  of  the  manifestation  of  Chrisl,  is  not 
Vertain  :  but  it  is  most  certain  that  Christ  knew 
his  own  time  belter  than  she,  and  therefore 
he  had  no  need  to  be  admonished  byher.  Al- 
though the  words  do  import  no  request,  but 
only  signify  that  the  wine  failed.  Whereby 
she  mitjht  mean,  that  she  did  modestly  refer  it 
to  his  pleasure,  whether  he  would  supply  the 
want  of  the  wine  by  some  godly  exhortation, 
or  by  working  a  mirach  .  If  she  were  per- 
suaded that  he  would  begin  his  miracles  at 
her  request,  as  you  are  bold  without  all  war- 
rant to  affirm,  she  was  much  deceived  :  for  he 
would  not  yield  to  her  motion,  whatsoever  her 
meaning  was.  Therefore  this  place  nothing 
favoureth  her  intercession  to  Christ,  and  niucn 
less  our  prayers  to  her. 

4.  The  phrase  is  no  more  subject  to  divers 
senses  here,  than  Mat.  8.  29,  where  the 
only  sense  is,  What  hr'.ve  we  to  do  with  thee, 
.Tesus  thou  son  of  God  ?  therefore  your  latter 
interpretation  is  right.  Christ  had  nothing  to 
do  with  his  mother,  nor  she  with  him,  in  mat- 
ters pertaining  to  his  office,  and  commission 
of  his  Father.  And  therefore  his  words  were 
a  reprehension  of  herintermeddlintr  vvith  that 
wherein  she  had  nothing  to  do.  For  we  may 
not  so  excuse  her,  that  we  accuse  our  Saviour 
Christ,  who  did  not  reprehend  her  unjustlj', 
but  as  she  deserved,  though  not  only  for  her 


■liO  JOl 

own  cause,  but  for  iusiructioii  to  others,  who 
might  take  ollence  by  licr  interpelhition,  to 
think  that  he  was  in  matlers  of  his  office,  sub- 
ject to  his  mother,  which  he  utterly  denieth  : 
and  therefore  doth  nothing  at  her  request, 
but  as  he  himself  saw  it  expedient.  His  mo- 
ther required  a  miracle,  saith  Aiiguslin,  but 
he  did  not  acknowledge  human  bowels  when 
he  should  work  divine  works,  as  though  he 
should  say,  Tliat  of  me  which  worketh  a  mi- 
racle thou  didst  not  conceive,  thou  art  not 
mother  of  my  divinity.  Tract.  8.  in  Joan. 
Chrysostom  upon  this  place,  Horn.  20.  think- 
eth  that  she  was  tickled  with  vain  glory  and 
ambition,  as  also  when  she  sent  to  speak  unto 
him,  when  he  was  preaching,  Matth.  12.  4. 
Which  although  it  be  not  gathered  out  of  the 
text  necessarily,  yet  it  showeth  that  the  Vir- 
gin Mary  in  his  judgment  was  not  void  of  sin, 
nor  so  reputed  of  the  ancient  fathers. 

5.  It  caimot  be  proved  by  these  word.^  that 
she  took  not  the  reprehension  of  Christ,  to 
pertain  unto  her :  but  rather  the  contrary,  see- 
mg  that  now  she  requirelh  perfect  obedience  to 
be  given  to  his  word,  no  longer  taking  upon  her 
to  admonish  him.  Where  you  say,  "  our  Lady 
by  her  divine  prudence,"  &lc.  tlie  speech  is 
insolent,  and  cannot  be  excused  of  blasphemy, 
whatsoever  your  meaning  is.  For  though  she 
were  endued  with  singular  wisdom  of  God's 
spirit,  yet  it  cannot  be  rightly  called  "her  di- 
vme  prudence."  Further  where  you  say  that 
she  doubteth  not,  but  Christ  will  grant  her 
petition,  you  speak  beside  the  book,  seeing 
the  Gospel  maketh  no  mentionof  any  petition, 
neither  could  she  have  faith  or  certain  persua- 
sion of  a  miracle,  seeing  he  had  not  only 
not  promised  any  such  thing,  but  also  sharp- 
ly rebuked  her,  for  offering  to  intermeddle 
in  such  matters,  as  did  not  appertain  unto 
her.  What  wilful  blindness  is  this  ?  that 
you  will  not  acknowledge  that  Christ  said 
directly  and  expressly,  "his  time  was  not 
come  but  that  she  had  no  repulse  though 
he  seemed  to  say,  his  time  was  not  come." 
Shall  we  believe  you,  or  the  Evangelist  ? 
which  reporteth  that  he  said, "  my  time  is 
not  yet  come."  Finally,  where  you  say, 
'  she  doubted  not  but  he  would  begin  a  little 
before  his  ordinary  time  for  her  sake,"  as 
Curd  thinketh  he  did,  it  is  monstrous  presump- 
tion to  a.scribe  such  persuasions  to  the  blessed 
Virgin,  wherein  she  should  have  grievously 
offended  :  if  bein?  before  admonished  that  he 
had  nothing  to  do  with  her  in  such  matters, 
and  that  his  time  was  not  yet  come  :  contrary 
to  his  express  word,  she  should  have  con- 
ceived such  presumptuous  persuasions  as  you 
ascribe  unto  her.  Neither  doth  Cyril  think 
as  you  say,  neither  can  any  such  thought  be 
^^athered  out  of  the   words  of  that  Chapter. 

'He  showeth,"  saith  Cvril,  "how  great  ho- 
nour is  due  to  parents,  when  straightway  he 
tor  his  mother,  cometh  to  the  act,  which  as 
niuch  as  was  in  him,  he  had  deferred  for  a 
fk  ."u'""^-  •  '^^^^'^  ^'ords  of  C»yril  declare, 
that  he  tarried  the  full  tunc  which  in  his  di- 
vine wisdom  he  .saw  to  be  most  expedient  for 
working  tlus  miracle. 


9.  He  that  seeth  water  turned  into  wine, 
and  seeth  that  by  all  senses  it  is  judged  so  to 
be,  hath  need  to  know,  how  bread  is  turned 
into  the  natural  body  of  Christ,  contrary  to 
the  judgment  of  all  his  senses.  When  the 
Scripture,  never  mentioneth  any  such  conver- 
sion :  yea  when  it  is  certain  by  the  Scrip- 
tures, that  the  body  of  Christ  never  lees- 
eth  the  essential  properties  of  a  body,  he  hath 
need  to  know,  how  the  body  of  Christ  can  be 
under  such  a  shape,  wherein  it  hath  no  essen- 
tial properties  of  a  natural  organical  body. 

15.  Christ  as  King  and  high  Priest,  yea 
very  God,  had  all  authority  to  punish  offend-  ' 
ers,  in  soul,  body,  and  goods  :  but  the  ministers 
of  the  Church,  his  servants,  by  this  example, 
may  not  take  upon  them  temporal  punishment 
of  men,  in  body  and  goods  at  their  pleasure  : 
whereby  you  insinuate  the  Antichrislian  pow- 
er, which  the  Pope  would  usurp,  not  only  to 
excommunicate  Princes,  but  also  to  procure 
conspiracies  against  their  lives,  to  murder 
them,  and  to  deprive  them  of  their  kingdoms- 
and  dignities,  contrary  to  the  manifest  Scrip- 
tures, and  the  judgment  of  all  the  godly  fa- 
thers of  the  Primitive  Church.  For  it  is  man- 
ifest that  Christ  in  this  place,  useth  his  di- 
vine authority,  as  he  declareth  by  raising  up 
the  temple  of  his  body  after  it  was  by  them 
put  to  death,  Cyril  in  Joan.  lib.  2.  cap.  32. 
Chrysost.  in  Joan.  horn.  22.  None  but  Antichrist 
therefore,  that  boasteth  himself  as  God,  will 
presume  to  do  that  which  Christ  here  did,  by 
the  same  warrant  that  he  did  it.  The  civil  au-^ 
thority  of  magistrates,  is  otherwise  sufficiently'' 
established  over  mens'  bodies  and  goods. 

24.  Howsoever  this  doctrine  be  grounded 
upon  the  text  the  Papists  practise  commonly 
against  it,  who  give  the  Sacrament  commonly 
to  them  that  were  never  instructed  in  the 
mysteries  of  Christian  religion,  if  they  once 
come  to  years  of  discretion,  although  they 
know  neither  the  Lord's  prayer,  ten  Com- 
mandments, articles  of  faith,  or  any  thing  else 
necessary  to  salvation:  except  it  be  to  pro- 
nounce the  words  ill  favouredly,  in  a  tongue 
whereof  they  have  none  understanding. 

Chapter  3. 

5.  Spiritual  Baptism  with  the  Holy  Ghost, 
is  necessary  to  salvation,  as  our  regeneration  : 
whereof  the  outward  baptism  is  a  seal,  not  to 
be  neglected  where  it  may  be  had  according 
to  God's  institution. 

5.  It  is  not  necessary  in  this  place  by  wa- 
ter to  understand  material  water,  but  rather 
the  purifying  grace  of  Christ,  as  in  the  4th 
Chap.  vcr.  11.  whereof  the  washing  with  wa- 
ter in  baptism,  is  an  outward  sign  or  seal, 
which  also  is  termed  fire,  Matth  3.  11.  The 
water  therefore  in  Baptism  is  not  our  regene- 
ration properly,  but  a  Sacrament  and  seal 
thereof.  Inidoriis  Origin,  lib.  1.  Cap.  de  Spirit 
sanclo. 

Secondly,  where  you  say,  that  John's  bap- 
tism "had  not  the  spiritual  grace,"  it  is  false  ; 
for  it  had  remission  of  sins  joined  unto  it, 
Mark  1.  4.  although  not  of  the  ministry  of 
Jolui;  but  of  Christ  the  fountaui  of  all  grace. 


JOHN. 


121 


Thirdly,  where  you  say,  No  man  can  enter 
into  the  kingdom  of  heaven,  without  external 
Baptism,  you  teach  the  contrary  yourself  soon 
after,  saying,  that  in  two  cases,  it  is  not  neces- 
sary. Augustin  atlirmeth  as  rnucli,  saying, 
"That  the  visible  Sacrament  is  then  supplied 
invisibly,  when  not  the  contempt  of  religion, 
but  the  article  of  necessity  exclude  the  mys- 
tery of  baptism."  DeBaptis.  cont.  Don.  lib.  4. 
cap.  22. 

Fourthly,  you  slander  Calvin,  to  match  him 
with  the  Pelagians,  wiiich  promised  eternal 
life  to  all  infants,  without  Baptism,  in  respect 
of  their  innocence,  denying  original  sin. 
Whereas  Calvin  holdeth  all  infants  under  the 
sentence  of  eternal  damnation  for  the  guilt  of 
original  sin,  yet  excepteth  the  elect  who  are 
born  again  by  the  Spirit  of  God,  although  the 
Sacrament  of  Baptism  be  sometime  lacking,  [ 
not  through  their  default,  but  because  tliey 
are  prevented  by  death.  In  which  case  it  is  I 
otherwise  supplied,  as  in  your  two  cases. 

Fifthly,  you  slander  Calvin  and  us,  whom 
you  charge  to  think,  that  only  faith  doth  so 
serve,  that  the  external  element  of  water  is 
superfluous  or  not  necessary  when  it  may  be 
had  according  to  Christ's  institution.  For  in 
some  cases  you  confess  it  not  necessary. 
And  indeed  the  words  of  our  Saviour  Christ, 
are  not  properly  of  the  external  Sacrament, 
more  than  John  6.  of  the  other  Sacrament. 
"  E.xcept  you  eut  the  flesh  of  the  Son  of  man, 
and  drink  his  blood,  you  have  no  life  in  you." 
Whereas  all  infants  are  excluded  from  that 
Sacrament,  and  consequently  should  be  ex- 
cluded from  life,  if  the  words  were  meant  of 
the  outward  Sacrament.  And  the  fathers  of 
the  ancient  Church,  which  thought  Baptism 
■was  necessary,  did  likewise  think  the  Com- 
munion to  be  as  necessary  for  infants,  as  Au- 
gustin, Innocentius  Bishop  of  Rome,  and  all 
the  Church  of  their  time,  for  any  thing  that  we 
can  gather  by  their  writings.  Finally,  when 
the  word  of  water  in  this  text,  significth  the 
purifying  grace  of  Christ,  rather  than  the  out- 
ward element  of  Baptism,  here  can  be  no  ar- 
gument drawn  out  of  this  place,  that  Sacra- 
ments confer  grace  of  the  work  wrought,  but 
according  to  the  dispensation  of  God's  spirit, 
which  worketh  according  to  his  own  pleasure 

31.  The  doctrine  and  Baptism  of  .John  was 
from  heaven,  though  there  was  infinite  differ- 
ence between  the  ministry  of  John,  and  the 
Majesty  of  Christ. 


Chapter  4. 
2.  St.  Augustui  thinketh  the  Apostles  were 
baptized  by  Christ  himself,  rather  than  by 
John,  but  without  authority  of  the  Scripture, 
and  contrary  to  this  express  text.  And  there- 
fore we  must  rather  admit  that  which  he 
sayeth  in  the  same  Epistle,  reconciling  this 
text  with  that  of  John  3.  22.  "  That  he  bap- 
tized with  the  presence  of  his  majesty,  but 
he  baptized  not  with  his  own  hands.  For 
the  Sacrament  of  baptism  was  his,  but  the 
ministry  of  baptizing,  pertained  to  his  disci- 
ples." A^ain,  he  baptized  not  by  himself,  but 
by  his  disciples.    Tract.  15.  mJohn,  he  affirm- 


eth,  that  Christ  baptized  in  spirit,  as  he  doth 
continually,  not  in  body.  Chrysostoni  also 
in  John  ;i.  22.  hath  these  words  :  "  The  Evan- 
gelist showetii  afterward,  that  Jesus  himself 
baptized  not,  but  his  disciples,  whereupon 
it  IS  manifest,  that  in  this  place  also  it  is  so 
to  be  imderstood."  In  Johii  Horn.  28.  and 
upon  this  text  he  sayeth :  "  He  himself  did 
not  baptize,  but  the  messengers  did  so  re- 
port, when  they  would  stir  up  the  hear- 
ers to  hatred  of  him  :"  Hmn.  30.  Cyril,  also 
upon  the  former  text,  saith :  "  Christ  bap- 
tized by  his  disciples."  In  John  lib.  2.  cap.  57. 
Euthymius  upon  that  place  John  3.  22.readeth 
in  the  plural  number:  "They  baptized,  and 
not  he,  for  the  Evangelist  saith  afterward, 
that  Jesus  hiinself  baptized  not,  but  his  dis- 
ciples." Again  he  saith,  "  some  copies  have, 
He  baptized,  which  is  understood  that  he 
did  not  by  himself,  but  by  his  disciples." 
Bede  also  following  Augustin  saith  upon  this 
te.xt:  "Jesiis  did  both  baptize  and  not  bap- 
tize. He  himself  baptized  because  he  him- 
self cleansed,  he  himself  baptized  not,  be- 
cause he  did  not  himself  dip  in  water." 
Thcophylact,  in  John  3.  22.  saith :  "  When 
thou  hearest  that  he  baptized,  think  not  that  he 
baptized  by  himself,  but  by  his  disciples,  for 
that  work  of  the  disciples,  the  Evangehst 
referreth  to  their  master."  Therefore  the 
consent  of  so  many  fathers  is  to  be  prefer- 
red, before  the  bare  conjecture  of  one  fa- 
ther, and  that  against  the  express  words  of 
the  text. 

20.  By  adoration,  is  meant  worshipping  of 
God  generally,  as  the  word  plainly  signitieth, 
and  not  offering  of  sacrifice  only,  or  chiefly. 
Neither  could  any  office  of  religion,  be  done, 
acceptably  to  God  in  any  other  place,  by  them 
that  did  not  communicate  with  the  ark  and 
7'emple  at  Jerusalem.  Which  was  not  pre- 
ferred in  respect  of  antiquity  or  succession 
only,  but  because  it  had  the  word  of  God  in 
many  places  of  the  Scriptures.  Whereas  the 
Schismatical  Temple,  was  directly  contrary 
to  the  holy  Scripture.  Neither  had  the  true 
Temple  at  Jerusalem  continual  succession  in 
the  true  worship  of  God,  for  it  was  divers 
times  profaned,  and  the  worship  of  God 
clean  taken  from  it,  as  in  the  days  of  Achaz 
2  Reg.  16.  and  in  the  time  of  Manasses  2 
Reg.  21.  Then  was  it  laid  waste  and  de- 
stroyed, by  the  space  of  seventy  years,  and 
was  not  after  that  fully  builded  in  forty-six 
years,  Jo/t7t  3.  After  that  restitution  it 'was 
divers  times  profaned  and  polluted  with 
idolatry,  as  in  the  tyranny  of  Antiochus,  when 
it  was  dedicated  to  Jupiter  Olympus,  2  Mace. 
6.  and  at  other  times.  Therefore  the  autho- 
rity of  the  Scripture,  was  th-^  only  sufficient 
warrant  thereof,  as  it  is  of  true  religion  at  this 
day.  Tlie  Lord  revenge  your  blasphemy 
against  his  holy  Supper,  which  is  celebrated 
by  our  Church,  according  to  that  we  have  re- 
ceived of  the  Lord  himself  in  the  Gospel, 
wherein  you  can  show  no  ground  for  your 
Popish  IVlass. 

23.  The  spiritual  sacrifice  prophesied  by 
Malachi,  is  interpreted  by  all  ancient  writers 


123 


JOHN. 


that  speaK  of  it,  to  be  prayers  and  thanks- 
giving, and  not  the  oblation  of  the  natural  body 
of  Christ,  but  the  sacrifice  of  thanksgiving, 
oiFered  in  the  celebration  thereof  Irensus 
lib.  4.  cap.  35.  Justintnf  dial,  cum  Tryphon,  Ter- 
tuU.  adver.  Judaos,  and  contra  Marc.  lib.  3.  Cypr. 
lib.  1.  adver.  Judivv.i,  tViim  16.  Chrysost.  in  Fs. 
93.  and  95.  Hier.  in  Zuch.  lib.  2.  cap.  8.  in  Ma- 
lack.cap.  1.  Cyril,  in  Joan.  lib.  1.  cap.'Jl.  Aug. 
adversus  JudtBos,  cap.  9.  Theodurel  in  Malacli.  1. 
who  allegeth  this  very  text,  and  Paul  1  Tim. 
8.  for  prayer.  Augustin  also,  applieth  it  "  to 
spiritual  and  inward  prayer."  Tract.  15. 
Chrysostom  "to  the  spiritual  sacrifice  of  our- 
selves," required  of  the  Apostle,  Rom.  12.  In 
John  Horn.  32.  Cyril  understandeth  by  spi- 
rit, "spiritual  worship,  and  the  rule  of  life  ac- 
cording to  the  doctrine  of  the  Gospel,  which 
is  acceptable  to  God  the  father."  In  John  lib. 
2.  c.  93.  Origen  to  the  same  effect  under- 
standeth "  worship  proceeding  from  them, 
which  having  thi,  earnest  of  the  Spirit,  walk 
according  to  the  Spirit."  In  John  Tom.  14. 
Euthymius,  expoiuideth  it,  "  for  prayer,  prais- 
es, and  thanksgiving,  and  the  sacrifice  of 
righteousness."  Theophvlact,  for  "  worship- 
ping of  God  in  mind  and  soul."  So  that  the 
whole  consent  of  the  ancient  fathers,  beside 
the  evidence  of  the  text,  is  contrary  to  this 
popish  interpretation,  whereby  spirit  and  truth 
IS  referred  to  the  <jross  counterfeit  sacrifice 
of  the  Mass.  Finallv,  though  some  external 
elements,  as  water,  bread,  and  wine  by  the 
Scripture  are  required  unto  the  service  of 
God,  in  respect  ot  our  infirmity,  vet  the  true 
worship  of  God  even  in  the  use  of  these,  as  of 
any  other  external  rite  allowed  by  the  Scrip- 
ture, is  in  spirit  and  truth,  not  in  body  and 
shadow. 

39.  They  which  believe  because  the  Church 
teacheth  so,  must  afterward  much  rather  be- 
lieve, when  they  hear  Christ  himself,  teach  in 
the  Holy  Scriptures. 

Chapter  5. 
2.  All  miracles  that  God  did  from  the  be- 
ginning, are  not  recorded  in  the  Scripture, 
but  so  many  as  are  necessary  for  the  confir- 
mation of  the  Church  in  ftiith  to  attain  eternal 
life.  And  now  concerning  your  observations, 
I  say  it  is'  not  proved  by  this  place,  that  God 
givcth  virtue  of  miracles  and  cure  to  water, 
for  then  it  should  have  been  alike  medicina- 
bie  at  all  times.  Secondly,  the  text  callcth 
not  the  pond  probatica,  but  saith,  that  at  or 


near  probatica,  which   was   the   eheep   gati 
there  was  a  pond  c:il]fd  He  '       '  " 

and  .32.     And  rdbeit  the  sheep  appointed  for 


eneep   : 
sda,  Neh. 


h.'-\ 


sacnhce  were  washed  therein  for  commenda 
tion  of  the  sacrifices  which  is  not  proved,  yet 
we  may  not  conclude,  that  therefore  miracles 
are  wrought  about  the  Sacraments  of  the  New 
Testament,  otherwise  than  we  read  in  the 
Scripture  of  the  gifts  of  the  Holy  Ghost,  be- 
stowed on  them  that  were  baptized.  For  the 
Sacraments  have  sufficient  credit  of  the  word 
of  Christ,  and  nerd  not  daily  to  be  confirmed 
by  miracles.  Thirdly,  (he  text  doth  not  tench 
that  thia  miracle  was   wrought  on   festiv.;! 


days,  but  at  a  certain  time  when  it  pleased 
God.  As  for  the  miracles  done  at  the  me- 
mories and  feasts  of  Saints,  when  we  see 
them,  and  have  examined  them  by  the  Scrip- 
tures, we  will  admit  them.  Fourthly,  it  is  not 
proved  that  Angels,  much  less  special  Saints, 
are  patrons  or  workers  of  miracles,  in  certain 
jjlaces.  For  who  can  say  that  one  Angel  was 
always  appointed  over  this  pond  ?  and  though 
he  were,  yet  it  followeth  not,  that  God  useth 
the  ministry  of  mens'  souls  to  such  purposes 
As  for  the  force  of  divers  waters,  supersti- 
tiously  attributed  to  the  prayers  or  presence 
of  Saints,  which  both  stories  and  experience 
showeth  to  be  natural,  hath  no  ground  out  of 
this  place.  Fifthly,  pilgrimage  is  still  idola- 
trous gadding  about,  for  any  warrant  it  hath 
out  of  this  place,  except  the  Papists  first  can 
prove  that  any  such  miracles  are  wrought  at 
such  places,  as  the  Scripture  testifieth  of 
this  :  secondly,  if  any  false  miracles  be  there 
wrought  to  maintain  idolatry  and  false  wor- 
shipping of  God,  contrary  to  the  Scriptures, 
they  are  to  be  condemned  with  the  workers 
of  them.  August.  De  unilat.' Eccl.  cap.  16. 
Si.\thly,  we  grant  that  man's  reason  in  mira- 
cles known  to  be  done  by  him,  must  yield  to 
God's  pleasure.  Seventhly,  whether  this  pond 
were  a  figure  of  Baptism,  we  will  not  con- 
tend. Eighthly,  if  upon  so  weak  a  collection, 
you  can  promise  salvation  without  Bapt'sm, 
to  men  that  desire  it  and  cannot  have  it,  much  ^ 
rather  you  might  acknowledge  the  same  grace 
of  Christ  to  pertain  to  infants,  which  are  ex- 
I  eluded  from  Baptism  by  necessity,  without 
any  fault  of  theirs,  if  they  appertain  to  God's 
election. 

14.  God  is  our  Ghostly  Father,  to  whom 
we  must  go  by  repentance  for  release  of  his 
fatherly  correction,  and  not  to  any  Popish 
priest. 

29.  Good  works  which  proceed  from  none 
but  a  justified  man,  do  prove  that  a  man  is 
justified  before  God,  by  f:iith  without  works. 
34.  The  testimonies  of  John,  Moses,  and 
the  Prophets,  are  not  the  testimonies  of  men, 
but  of  God,  speaking  by  men.  So  of  his 
Apostles,  Bishops,  and  Pastors,  testifying  of  • 
him  out  of  the  Scriptures,  which  are  the  word  ■ 
of  God,  and  not  of  man. 

39.  Papists  cannot  fuid  one  jot  of  Popery 
allowed,  either  by  express  words  of  the  Scrip- 
ture, or  by  necessary  conclusion  out  of  the 
same,  and  therefore  by  their  will,  would  not 
have  Scriptures  searched  by  the  common 
people. 

39.  We  confess,  that  the  Scriptures  are  not 
only  to  be  read,  written,  or  painted  on  walls, 
but  diligently  to  be  searched,  and  deeply  to 
be  studied,  in  which  we  know  eternal  life  is 
to  be  found,  without  all  addition  of  Popish 
doctrine  which  is  not  to  be  found  in  Holy 
Scriptures.  Ciirysostom  upon  this  text  saith, 
Horn.  39.  in  Joan.  Christ  scndeth  us  to  the 
testimonvof  the  Scriptures.  By  this  example 
let  us  lake  from  them  armour  against  Here- 
tics. The  whole  Scripture  inspired  of  God 
is  profitable  to  teach,  to  reprove,  to  correct,  ' 
to  instruct  in  justice,  that  the  man  of  God 


JOHN. 


123 


may  be  perfect,  furnished  to  every  good  work  : 
Not  that  lie  may  abound  in  some  things,  and 
in  other  things  be  wanting,  for  such  an  one  is 
not  perfect. 

43.  He  nieanetii  every  false  Pronliet,  that 
coineth  to  tliein  in  his  own  name,  as  Theudas, 
Judas  Gahleus,  Barcocabas,  and  such  Hi<e, 
which  are  all  Antichrists  or  adversaries  to 
Christ,  whom  the  Jews  received,  and  were 
deceived  by  tiiem.  The  Pope  is  that  great 
Anticiirist,  which  was  prophesied  to  sit  in  the 
temple  of  God,  that  is,  in  the  visible  Church, 
and  to  deceive  the  greatest  part  of  them  that 
profess  Christianity,  althougii  the  Jews  which 
are  out  oi'  the  visible  Church,  do  not  receive 
him.    2  T/tess.2. 

• 
Chapter  6. 

27.  "  The  Sacrament,"  saith  Augustin,  "  is  of 
some  received  unto  destruction  ;  but  the  mat- 
ter itself,  whereof  it  is  a  Sacrament,  is  re- 
ceived of  every  man  to  life,  of  no  i;;an  to 
destruction,  whosoever  shall  be  partaker  of 
it."  In.  Joan.  Tr.  26.  Tiiercfore  these  words 
of  Christ,  are  not  of  the  Sacrament,  but  of  the 
matter  of  the  Sacrament,  which  is  his  flesh  and 
blood,  to  be  eaten  spiritually  by  faith,  whereof 
also  Augustin  saith  :  "  Why  prepares!  thou 
thy  teeth  and  belly  ?  Believe,  and  thou  hast 
eaten  it."  Tr.  25. 

32.  The  true  bread  here  significth,  the  true 
food  of  eternal  life,  but  thereof  it  followeth 
not  that  the  Sacramental  bread,  is  called  bread 
in  the  Scripture  in  the  same  sense  as  though 
it  were  not  material  bread  made  of  corn  after 
consecration,  but  only  spiritual  food.  For  see- 
ing it  was  material  bread,  before  consecration, 
there  is  no  word  of  Scripture,  to  prove  that  it 
is  not  so  still.  But  contrariwise,  the  cup  is 
cailcd  the  fruit  of  the  vine  after  consecration, 
"which  is  wine,"  saith  Chrysost.  in  Matt. 
Horn.  83.  Therefore  the  bread  is  likewise 
"  bread  made  of  corn,"  and  so  Cyprian  saith 
It  is  Lib.  1.  Ep.  6.  Magna.  The  doctrine  of 
Transubstantiation,  was  not  heard  of  in  the 
Church  for  more  than  si.x  hundred  years  after 
Christ.  Annot.  in  Matt.  26.  The  places  of 
Jer.  11.  and  Gen.  49,  though  of  some  ancient 
writers'  they  be  referred  to  Christ,  yet  if  they 
be  rightly  considered  pertain  not  unto  him. 
The  former  is  of  the  adversaries  of  Jeremy, 
who  conspired  to  famish  him  in  prison  and, 
said.  Let  us  destroy  him  with  wood  instead 
of  bread.  The  other  plnne  is  of  the  abund- 
ance of  wine,  that  should  grow  in  the  land  of 
the  tribe  of  Juda.  But  if  we  follow  the  old 
writers'  exposition,  they  make  nothing  for 
Transubstantiation. 

44.  Without  force  or  violence,  of  unwilling 
he  maketh  us  willing,  by  changing  our  will 
to  embrace  Christ  gladly,  and  otherwise  we 
never  taught.    Yet  our  will  by  corruption  of 
nature  is  bond  to  sin,  and  not  free,  before  if 
be  altered  bv  God's   Spirit,    The   words  of 
Augustin  In  Con/.  2.  Ep.  Pel.  Uh.  1.  cap.  19.  be  1 
these,  "  How  many  enemies  of  Christ  every  I 
day,  by  the  secret  grace  of  God  are  suddenly  I 
drawn  to  Christ  ?  Which  word  if  I  had  taken 
out  of  the  Gospel,  how  many  things  would  ' 


]  this  Pelagian  Heretic  have  said  of  me  for  it, 
when  even  now  he  wrestlcth  not  against  me, 
but  against  iiiiii  which  crieth.  No  man  can 
come  unto  me,  except  the  Father  which  sent 
me  shall  draw  him.  For  he  doth  not  say, 
shall  lead  him,  that  we  might  by  any  means 
think  that  his  will  dotli  go  before,  who  is 
drawn  if  he  were  willing  before  ?  and  yet  no 
man  coineth  except  he  be  willing.  There- 
fore he  is  drawn  by  marvellous  means,  that 
he  may  be  willing  by  him  which  knoweth  to 
work  witiiin,  even  in  the  hearts  of  men,  Not 
tluit  men,  whicii  cannot  be,  should  believe 
against  their  will,  but  that  of  unwilling,  they 
may  be  made  willing.  In  the  other  place  his 
words  are,  That  he  might  teach  us  that  even 
to  believe  is  of  gift,  not  of  merit.  As  I  said 
unto  you,  saith  he,  no  man  comelh  to  me, 
but  he  to  whom  it  is  given  of  my  Father. 
And  where  our  Lord  said  this,  if  we  re- 
member the  Gospel  before,  we  shall  find  that 
he  said  also :  No  man  cometh  to  me,  eX' 
cept  the  Father  which  sent  me  shall  draw 
him.  He  said  not,  shall  lead  him,  but,  shall 
draw  him.  This  violence  is  done  to  the 
heart,  not  to  the  flesh,  why  then  dost  thou 
marvel  ?  Believe  and  thou  comest :  Love, 
and  thou  arc  drawn.  Think  not  that  this  is  a 
sharp  and  grievous  violence,  it  is  sweet,  it  is 
pleasant.  Sweetness  itself  doth  draw  thee." 
These  sayings  we  allovv  better  than  you,  which 
maintain  Free-will  in  part,  with  the  Pelagians. 
49.  They  that  did  eat  Manna,  as  corporal 
food  only,  and  not  as  spiritual  meat  by  faith, 
died  both  body  and  soul,  as  they  that  eat  the 
blessed  Sacrament  unworthily.  But  they  that 
did  eat  manna  by  faith,  worthily,  did  eat  the 
flesh  of  Christ  spiritually,  and  drank  his  blood 
spiritually,  for  they  drank  of  the  spiritual 
rock  which  followed  them,  and  that  rock  was 
Christ,  1  Cor.  10.  4.  Where  the  Apostle  saith 
expressly,  that  our  Fathers  were  all  baptized, 
and  did  all  eat  the  same  spiritual  meat,  that 
we  do,  and  all  dran!\  the  same  spl.itual  cup  for 
they  drank  of  till'  nick,  which  was  Christ  as  we 
do.  So  doili  Ai:^.iwini  understand  the  place, 
saying,  Q«;V«)/7i,i  m  Mn.ina,  &c.  "Whoso- 
ever understood  Christ  in  manna,  did  eat  the 
same  spiritual  meat  which  we  do.  But  whoso- 
ever sought  only  to  fill  their  bellies  of  Mamia, 
which  were  the  fathers  of  the  unfaithful,  they 
have  eaten  and  are  dead.  So  also  the  same 
drink.  For  the  rock  was  Christ.  They  drank 
therefore  the  same  drink  that  we  do,  but 
spiritual  drink,  that  is,  which  was  received 
by  faith,  not  which  was  drunk  in  with  the 
body."  De  utilitate  Fcenilent.  ca.  1.  Christ 
therefore  putteth  no  difl^erence  between  the 
spiritual  substance  of  Manna,  and  his  -flesh 
and  blood:  but  between  the  corporal  food, 
which  beinc:  rrceivrd  into  li^e  belly,  and  not 
into  ihr  li.art  by  faith,  li;id  no  power  of  eter- 
li  il  lilc  ill  it.  And  Manna  was  not  a  figure  of 
the  Sacrament,  but  of  the  bqdy  and  blood  of 
Christ,  which  is  the  heavenly  or  spiritual  mat- 
ter of  the  Sacrament.  For  all  that  receive 
the  Sacrament  do  die  naturally,  as  all  they 
that  did  eat  Manna,  and  as  many  as  receive  it 
unworthily,  deserve  also  to  die  spiritually  as 


121 


-JOHN. 


they  did  that  received  Mannn  unwovtliiiy.  The 
comparison  you  make,  because  it  spoaketh 
conmsediy  ol  the  Sacrament,  and  of  the  mat- 
ter of  the  Sacrament,  and  hath  ako  many 
obscure  applications,  had  aceil  to  be  more 
plainly  set  down,  before  we  can  admit  it, 
or  wholly  reject  it.  Specially,  you  must  de- 
clare, how  the  Sacrament  is  to  every  man, 
what  he  liketh  best :  whether  the  ark  in  which 
it  is  reserved,  for  a  perpetual  memorial,  be 
the  Pix,  and  whether  there  be  any  days,  in 
which  it  cannot  be  received,  as  of  the  Sabbath 
dav,  and  such  like. 

52.  The  Jewish  hovj  was  not  of  inquiring 
the  manner  as  the  Virgin  Mary's  how  but  of 
denyintj  and  not  believing  the  matter.  There- 
fore'saith  Cyril  in  the  ne.Kt  chap.  Uh.  4.  cap.  14. 
in  Juan.  Ojiorlehal  igilitrfulciprimum,  &.C.  "It 
had  been  meet,  therefore,  hrst  that  they  had 
set  the  roots  of  faith  in  their  mind,  and  then 
to  have  inquired  those  things,  which  are  to 
be  inquired  But  they  before  they  believed, 
inquired  out  of  season.  For  this  cause  our 
Lord  did  not  expound,  how  that  thing  might 
be  brought  to  pass,  but  exhorleth  that  it  be 
sought  by  faith.  So  to  his  disciples  which 
believed,  he  gave  pieces  of  bread,*  saying: 
Take  yo,  and  eat  ye,  this  is  my  body.  Like- 
wise he  gave  the  cup  about  and  said :  drink 
ye  all  of  this.  This  is  the  cup  of  my  blood, 
which  shall  be  shed  for  many,  unto  remis- 
sion of  sins.  Thou  seest  plainly,  that  to 
them  which  inquire  without  faith,  he  hath  not 
expounded  the  manner  of  the  mvstery:  but 
to  them  which  believed  although  tliey  mquir- 
ed  not,  he  hruh  set  it  forth/'  By  this  place  it 
is  evident,  that  believing  Christ's  words  to  be 
true,  we  may  inquire  in  what  sense  they  are 
true,  and  after  what  manner  spiritually  or 
corporally,  the  flesh  of  Christ  is  to  be  eaten, 
and  his  blood  drunken.  Also  in  that  Christ 
gave  pieces  of  hread,  we  are  taught,  that  it  is 
not  by  transubstantiation,  but  after  a  spiritual 
manner  that  the  flesh  of  Christ  is  to  be  re- 
ceived:  namely  by  faith,  through  the  mighty 
working  of  the  Holy  Ghost,  not  only  in  the 
Sacrament,  but  also  without  it. 

53.  This  place  proveth  invinciblj',  that  the 
flesh  of  Christ  is  truly  eaten  without  the  Sa- 
crament, therefore  spiritually,  as  well  vN^thout 
it,  as  in  It.  For  else  all  that  die  without  par- 
ticipation of  the  Sacrament,  shpuld  be  void 
of  eternal  life.  Concerning  the  place  of  Au- 
gustln :  he  declareth  in  the  same  Sermon, 
the  manner  of  the  eatiu"  of  Christ's  flesli, 
and  drinking  his  blood  to  oe  spiritutil.  Tunc 
autem,  &c.  Then  shall  this  be,  that  is  the 
body  and  blood  of  Christ  shall  be  life  to 
every  one,  if  that  which  is  taken  in  the  Sacra- 
ment visibly,  be  eaten  spirit'ially  in  the  truth 
itself  The  words  .A  Leo  be  against  the 
Eutychian  heretics,  which  did  not  believe  the 
truth  of  the  body  of  Christ,  and  therefore 
could  not  ri»htly  receive  the  Sacrament  of 
hia  body  and  blood,  when  tiiey  did  not  be- 
lieve, that  he  had  a  very  true  body  and  blood. 
53.  Although  these  words  are  not  proper 
of  the  Sacrament,  but  of  the  matter  of  the 
Sacrament,  yn  (he  argument  isyood  to  prove 


the  necessity  of  drinking,  as  well  as  of  eating, 
seeing  Christ  hath  given  the  visible  Sacra- 
ment of  both.  And  it  is  strong  against  th« 
Papists,  who  imderstand  it  only  of  t'ne  Sa- 
crament. For  although  by  their  fond  conceit 
of  concomitance,  they  hold  the  blood  to  be  in 
the  body,  yet  they  do  not  drink  it  according 
as  Christ  requireth,  who  addeth  not  that  word 
superfluously,  but  to  express  that  his  flesh  and 
blood  is  a  perfect  nourishment,  which  con- 
sisteth,  as  Justinus  saith,  "as  well  of  dry  as  of 
moist  noiirishment,  to  be  eaten  and  drunken." 

53.  This  is  monstrous  impudence,  to  grant 
the  premises,  and  to  deny  the  conclusion. 
For  if  these  words  be  proper  to  the  Sacra- 
ment, it  foUoweth  of  necessity,  by  these  words, 
that  whosoever  dotf#  not  cat  and  drink  the 
Sacrament,  is  excluded  from  life.  Contrari- 
wise, if  whosoever  receiveth  not  the  Sacra- 
ment, be  not  excluded  from  life,  then  these 
words  are  not  proper  of  the  Sacrament,  and 
sacramental  eating  and  drinking  of  the  flesh 
and  blood  of  Christ.  But  further,  you  say, 
Augustin  applying  these  words  to  infants,  did 
not  mean,  that  they  could  not  be  saved  with- 
out receiving  sacramentally :  as  the  heretics 
and  Erasmus  did  imlearnedly  mistake  him. 
To  say  nothing  of  us  whom  you  coimt  here- 
tics, as  heretics  have  always  counted  true 
Catholics,  Erasmus  had  more  learning  than 
all  the  rabble  of  the  Rhemists,  and  had  read  as 
much  of  the  ancient  Fathers,  as  all  the  Pre- 
lates in  the  Chapter  of  Trent,  that  have  in- 
vented a  new  meaning  of  Augiistin,  which 
can  never  be  gathered  out  of  his  words,  but 
is  directly  contrary  to  the  same.  The  words 
of  Augustin,  even  in  the  place  by  you  quoted, 
are  these:  "I  say  let  us  hear  our  Lord,  not 
speaking  this  of  the  Sacrament  of  Baptism, 
but  of  the  Sacrament  of  his  holy  Table,  whi- 
ther no  man  rightly  cometh,  but  he  that  is  bap- 
tized, except  you  shall  eat  my  flesh,  and  driiik 
my  blood,  you  shall  have  no  life  in  you.  What 
seek  we  any  further?  What  can  they  an- 
swer to  this,  except  stubborness  will  bend 
their  striving  sinews  against  the  constancy  of 
truth  ?  Or  is  there  any^body  that  will  dare  to 
say  this  also,  that  this  sentence  pertaineth  not 
to  little  children,  and  that  they  may  have  life 
in  them  without  the  participation  of  this  body 
and  blood ;  because  he  sayeih  not,  he  that 
shall  not  eat,  as  of  Baptism,  he  that  shall  not  be 
born  again,  but  sayeth,  if  you  shall  not  eat,  as 
it  were  speaking  to  them  which  could  hear 
and  understand,  which  indeed  little  children 
cannot  do  ?  But  he  that  sayeth  this,  doth  not 
mark,  that  except  tliis  sentence  do  bind  all 
,men,  that  they  cannot  have  life  without  the 
body  and  blood  of  the  Son  of  man,  the  elder 
age  also  in  vaintaketh  care  for  it."  What  can 
be  more  plain,  than  that  Augustin  meaneth 
here,  as  he  speakcth,  of  the  Sacrament  and 
sacramental  receiving  at  the  holy  Table,  and 
that  this  Sacramento?  the  Lord's  body,  in  his 
opinion,  was  as  necessary  for  infants,  as  the 
other  of  Baptism ;  neither  is  there  any  one 
word,  to  insinuate  your  pretended  sense  in  all 
that  Chapter,  or  in"any  other  place,  where  he 
speaketh  to  the  same  effect,  as  in  the  four  and 


JOHN. 


125 


twentieth  Chapter  of  the  same  hook.  Optime 
Punici  Christiani,  &c.  "  The  Christiiiiis  of 
Africa,  do  very  well  call  Haptisin  itself,  no- 
thing else  but  salvation,  and  tlie  .Sacrament  of 
the  body  of  Christ,  nothin;?  else  but  life. 
Whereupon?  but,  as  I  think,  of  an  ancient 
and  Apostolic  tradition,  which  they  hold,  as  a 
thiny  ingrafted  into  the  Church  of  Christ,  that 
no  man  without  baptism  and  participation  of 
the  Lord's  table,  can  come,  not  only  to  the 
kingdom  of  God,  but  neither  to  salvation  nor 
eternal  life."  And  a  little  after:  "  What  other 
thing  also  do  tliev,  which  call  the  Sacrament 
of  the  Lord's  Table  life,  but  that  which  is  said, 
I  am  the  bread  of  life,  which  came  down 
from  heaven,  and  the  bread  which  I  will  give, 
is  my  flesh,  for  the  life  of  the  world,  and  ex- 
cept you  eat  the  tlesh  of  the  Son  of  man,  and 
drmk  his  blood,  yoLi  shall  not  have  life  m  you. 
If  then  so  many,  and  so  great  divine  testimo- 
nies, do  agree,  neither  salvation,  nor  life 
eternal  is  to  be  hoped  for  to  any  man,  with- 
out baptism  and  blood  of  our  Lord,  in  vain  it 
is  promised  to  little  children  without  these. 
Moreover,  if  nothing  but  sins  do  separate  a 
man  from  salvation  and  eternal  life,  nothing 
is  loosed  in  little  children,  by  these  Sacra- 
ments, but  the  guiltiness  of  sin." 

Innocent,  BisTiop  of  Rome,  was  of  the  same 
opinion,  as  is  niiuiifest  in  his  Epistles  to  the 
Bishops  of  Numidia,  cited  by  Augustin,  Conf. 
duas  ep.  Pel.  lib.  2.  cap.  4.  and  ii.  4.  c.  4.  cont.  Jul. 
lib.  cap.  2.  Ep.  106.  Bonifacio  cont.  Pelag. 
Hypognost.  li.  5.  ep.  23.  Bonif.  where  he 
writeth  of  the  Sacrament  given  to  an  infant : 
which  custom  you  confess,  yet  was  it  errone- 
ous, because  this  Sacrament  ought  not  to  be 
received,  but  of  them  that  examine  them- 
selves, which  infants  cannot  do.  1  Cor.  11.  28. 
And  therefore  your  Popish  Chapter  of  Trent, 
although  it  were  true  that  the  Fathers  held 
not  opinion  of  the  necessity  of  this  Sacrament 
for  infants,  as  the  contrary  is  manifest,  yet 
cannot  excuse  the  Church  and  Fathers  of  that 
time,  from  a  gross  error,  if  they  only  thought 
it  was  lawful  to  give  the  communion  to  infants. 

54.  By  participation  of  the  flesh  and  blood 
of  Christ,  which  is  the  matter  of  the  Sacra- 
ment, we  are  made  partakers  of  eternal  life 
both  of  body  and  soul,  whereof  the  Sacrament 
is  a  lively  seal;  and  certain  assurance.  But 
without  the  Sacrament  also,  we  may  eat  the 
body  and  drink  the  blood  of  Christ  spiritually 
by  taith,  the  Holy  Ghost  in  unspeakable  man- 
ner feeding  us  therewith,  as  he  doth  infants, 
which  are  not  to  be  received  to  the  Lord's 
table.  And  this  is  the  true  sense  of  all  the 
Doctor's  words  alleged  m  this  section,  which 
we  acknowledge,  e.\cept  where  they  thought 
the  Sacrament  to  be  necessary  for  infants 
also. 

55.  This  saying  of  Cyril,  is  true  of  Manna 
and  the  water  taken  for  corporal  food  only : 
but  as  they  were  the  Sacraments  of  the  body 
and  blood  ot  Christ,  they  were  the  same  spiri- 
tual meat  and  drink  that  we  receive,  as  tes- 
tifieth  Augustin,  cited  before. 

58.  Contrary  to  the  express  commandment  of 
.Christ  in  the  instiiutiou  of  the  Supper.     "The 


Chapter  of  Trent  vainly  goeth  about  to  prove 
out  of  this  place,  which  spoakcth  not  of  the 
Sacrament,  but  of  the  matter  of  the  Sacra- 
ment, that  the  one  half  of  the  Sacrament  is 
not  necessary.  Albeit  seeing  that  eating  and 
drinking  is  so  often  joined  m  this  Chapter, 
they  might  well  know,  that  drinJiing  is  here 
to  be  understood,  though  it  be  not  expressed, 
and  that  by  (uiting  of  this  bread,  is  meant  a 
full  participation  of  Christ,  which  is  both  meat 
and  drink  unto  us.  And  that  Christ  by  this 
bread,  meaneth  not  the  Sacrament  in  form 
of  bread,  as  they  call  it,  is  manifest  by  this 
argument.  Whosoever  eateth  this  bread, 
shall  live  for  ever,  but  whosoever  eateth  the 
Sacrament  shall  not  live  for  ever  :  therefore 
whosoever  eateth  this  Sacrament  eateth  not 
this  bread.  Again,  the  words  are  general,  both 
of  Priests  and  People,  whereupon  you  may 
as  Weil  conclude,  that  the  Priest  need  not 
consecrate,  but  in  one  kind  of  bread,  as  that 
the  receiving  in  one  kind  is  sufficient.  Neither 
doth  Augustm  say,  that  the  Church  hath 
authority  to  alter  Christ's  institution,  but  to 
dispose  of  circumstances  which  are  accident- 
al, as  of  time,  place,  and  such  like,  which  per- 
tain not  to  the  substance  of  Christ's  institution. 
Now  for  receiving  in  both  kinds,  he  took  as 
good  order  as  could  be,  both  uistituting  the 
Sacrament  in  both  kinds,  and  giving  express 
commandment,  that  all  should  drink  ot  it.  But 
thou  art  not  ashamed  to  say,  that  both  Christ 
and  his  Apostles,  beside  the  Ancient  Fathers 
of  the  Primitive  Church,  left  you  example  of 
receiving  under  one  kind.  I'or  Christ's  ex- 
ample you  quote  Luke  24.  35.  But  in  expound- 
ing the  same  text,  you  dare  not  affirm  it  to  be 
the  Sacrament,  and  if  it  were,  you  might  ■there- 
of prove,  that  Christ  did  consecrate  in  one  kind 
also,  which  you  hold  to  be  an  absurdity. 

Secondly,  if  it  were  the  Sacrament,  as  some 
of  the  Fathers  hold,  Chrysostom  telleth  you, 
"  that  he  used  wine  at  the  same  table,''  in 
I  Math.  Horn.  83.  upon  his  promise  to  "  drink 
:  the  fruit,  of  the  vine  anew  in  the  kingdom  of 
1  God."  For  his  Apostles,  you  note,  Act.  2.  42. 
j  where  either  you  must  grant  the  figure  Sy- 
necdoche, that  is,  that  the  part  is  named  for 
the  whole,  or  else  you  must  say,  that  the 
Apostles  who  brake  the  bread  to  them,  did 
also  consecrate  in  bread  only :  for  it  is  not 
said,  They  continued  in  receiving  of  bread, 
but  in  breaking.  But  it  is  most  like,  that  the 
Evangelist  meaneth,  of  their  mutual  feasts  of 
\  love,  which  more  at  large  is  expressed  vers. 
46.  which  after  the  Hebrew  or  Syrian  lan- 
guage, were  by  Synecdoche,  called  breaking 
of  bread.  That  the  primitive  Church  gave 
the  blood  only  to  children,  you  quote  Cyprian 
de  Lapsis  nu.  10.  where  mention  is  ot  the 
cup  given  to  a  child,  but  no  word  to  prove, 
that  the  cup  only  was  given,  except  you  will 
say  that  the  blood  only  was  given  to  old  folks, 
as  well  as  to  children.  For  the  words  are, 
Vbi  vero,  &c.  "  But  when  the  solemnities 
being  fulfilled,  the  Deacon  began  to  oflTer  the 
cup  to  them  that  were  present,  and  the  rest  re- 
ceiving it,  their  place  was  come."  Next  is 
Tertullian,  for  reserving  the  body  only,  lib.  2. 


126 


•JOHN. 


ad  uxorem :  where  mention  is  made  of  a  su- 
perstitioua  custom,  that  women  had  to  reserve 
the  Sacrament,  and  "receive  it  daily  before 
other  meat:"  but  noihiiiji  to  prov,  that  tliey 
reserved  not  the  one  kind  as  well  as  the  other. 
The  hive,  I  sav,  to  the  place  of  Cyprian, 
where  a  woman  kept  the  Sacrament  m  her 
chest,  which  he  calleth,  Sanctum  Donutit, 
•*  The  Holy  Sacrament  of  the  Lord  :"  Why 
should  we  not  understand  both  kinds  as  well  as 
one  ?  although  if  a  superstitious  custom  of  one 
hind  only  were  proved,  what  lawful  practice 
can  be  proved  ?  the  reservation  was  unlawful, 
and  if  it  were  in  one  kind,  it  was  more  unlaw- 
ful. That  the  sick  person  was  houscUed  in 
one  kind,  it  is  contraryto  that  which  Eusebius 
hath,  if  you  do  understand  it.  The  Priest  being 
sick,  so  that  he  could  not  come  lo  Serapioii 
that  sent  for  him,  ^ive  to  the  boy  his  messen- 
ger, a  littleof  the  Eucharist,  and  teachiiifrhim 
how  to  use  it  for  the  sick  man's  case  that  was 
ready  to  die,  "  bade  him  wet  it,  and  drop  it 
into  the  old  man's  mouth:"  whereby  it  ap- 
peareth,  he  gave  him  of  both  kinds,  and  so  the 
child  did,  (nrclp^^tv  o  TTuti  Ki  ana  tu  cvex^i  ''"'  <^"o- 
/lart.  "  The  buy  did  moisten  it,  and  withal,  did 

fiour  it  into  his  mouth  :  and  alter  he  had  swal- 
owed  a  little,  he  gave  up  the  ghost :"  but  if  he 
had  given  him  only  of  the  cup,  what  needed 
these  two  verbs  to  express  the  delivery 
thereof  In  that  fragment  of  the  Epistle  of 
Basil  toCaesarea  Patricia,  there  is  no  word  to 
prove  that  the  Eremites  received  the  Commu- 
nion in  one  kind,  or  reserved  it  in  one  kind 
only.  The  causes  of  your  practice  proceed  of 
Antichristian  pride,  in  that  you  will  seem  wiser 
than  Christ,  who  instituted  the  Sacrament  in 
both  k'inds,  than  the  Apostles  and  Fathers  of 
the  Primitive  Church,  who  gave  it  in  both 
kinds,  and  yet  knew  what  belonged  to  the 
reverent  use  of  the  Sacrament,  better  than 
you.  And  for  the  same  cause  that  you  say, 
the  priest  must  consecrate  in  both  kinds,  the 
people  also  ought  to  receive  in  both  kiuils. 
For  they  in  eating  and  drinking,  ought  to  show 
the  Lord's  death,  and  the  separation  of  his 
blood  from  his  body,  or  his  blood  shedding, 
until  he  com(!.  1  Cur.  II.  26.  But  it  is  a  fine 
reason  that  you  gather  of  Saint  Paul's  words, 
1  Cor.  10.  IS.  They  that  eat  of  the  sicrifices, 
are  partakers  of  the  altar:  therefore  it  was 
enough  to  eat  only  of  one  kind,  to  be  partak- 
ers of  the  whole.  But  who  will  grant  you 
this  conclusion?  or  that  it  was  lawful  to  ab- 
stain from  the  drink  offerings,  because  by  eat- 
ing, they  were  made  partakers  of  the  altar? 
TEey  were  made  i)artakers  of  the  altar,  which 
took  no  benefit  thereof,  although  they  ob- 
served the  whole  institution  ofGoU,  much  less 
spiritual  benefit  should  they  obtain,  that 
break  the  ordinance  of  God,  and  were  par- 
takers of  one  kind  only. 

62.  This  insinuation  is  your  own  imagina- 
tion, without  ground  of  the  text,  or  testimony 
of  ancient  Father.'*.  Christ  by  these  words 
doth  remove  the  olfoncc,  which  they  took  of 
his  base  condition  in  the  fiesli,  and  therefore 
could  not  see  his  divine  power,  whereby  he 
was  able  to*  give  his  ficsh  and   blood  to  be 


eaten,  and  drunken,  which  Ins  divine  power 
was  manifested  in  his  glorious  ascension. 
And  yet  the  ascension  ol  his  body  from  the 
earth,  and  placing  thereof  in  heaven,  is  a  suf- 
ficient argument  to  prove,  that  he  giveth  not 
his  flesh  and  blood  to  be  received  after  a  bodi- 
ly manner,  in  what  shape  or  form  soever  dis- 
guised, but  after  a  heavenly,  divine  and  spiri- 
tual manner,by  the  unspeakable  working  of  the 
Holy  Ghost.  Which  uniteth  his  natural  body 
and  blood  to  us,  though  distant  as  far  from  us 
in  place,  as  heaven  is  from  earth  :  so  that  we 
are  truly  made  "  flesh  of  his  iiesh,  and  bone 
of  his  bone,"  and  lively  members  of  his  mysti- 
cal body  :  not  only  in  this  Sacrament,  but  also 
in  Baptism,  and  by  spiritual  communication 
through  faith,  by  which  "Christ  dwelleth  in 
our  hearts."  Galat.  3.  27.  Ephes.  3.  17.  Au- 
g^ustin  doth  rightly  use  the  argument  of 
Christ's  ascension,  to  prove  that  Christ  giveth 
not  his  body,  as  carnally  present  in  the  Sacra- 
ment, but  to  be  received  spiritually  by  faith. 
August,  in  John,  Tract.  27.  30.  31.  and  specially 
Tract.  50.  he  saith  of  his  natural  body  :  "  He 
j  ascended  into  heaven,  and  he  is  not  here," 
with  much  more  to  that  effect.  Again,  I)e 
I  verbis  Apost.  Ser.  2.  upon  this  text  he  saith : 
"  What  if  you  shall  see  the  Son  of  man  as- 
cend where  he  was  before  ?  What  meaneth 
it,  doth  this  offend  you  ?  Thought  you  that 
I  would  make  parts  of  this  body  which  you 
see,  cut  my  members  in  pieces  and  give  them 
to  you  ?  What  then  if  you  shall  see  the  Son 
of  man  ascend  where  he  was  before  ?  Verily, 
he  that  could  ascend  whole,  could  not  be  con- 
sumed. Therefore  he  hath  given  us  an 
wholesome  refection  of  his  body  and  blood, 
j  and  hath  briefly  soluted  so  great  a  question 
I  of  his  integrity.  Let  them  therefore  eat 
'  which  eat,  and  drink  which  drink:  let  them 
hunger  and  thirst :  let  them  eat  life,  let  them 
I  drink  life.  That  to  eat  is  to  be  fed,  but  so  to 
be  fed,  that  it  faileth  not  whereof  ihou  art  fed* 
That  to  drink,  what  is  it  but  to  live?  Eat  life, 
drink  lii'c,  thou  shalt  have  life,  and  life  is  still 
whole.  For  then  this  thing  shall  be,  that  is 
the  body  and  blood  of  Christ  shall  be  life  to 
every  oiie,  if  that  which  is  taken  visibly  in  the 
Sacrament  be  spirituallv  eaten  and  spiritually 
drunken  in  ihr  inirh  lis'clf."     Mo«/i.  26. 

63.  Till'  llrsh  ,.t Christ  separated  from  his 
divine  and  (;incktninir  Spirit,  whereof  it  hath 
power  of  life,  as  tlie  Capernaites  did  imagine 
it,  profiteth  nothing.  But  being  united  to  his 
divine  Spirit,  according  to  the  sayings  of  Hi- 
lary, Cyril,  and  the  rest  that  are  here  cited,  it 
is  not  only  profitable,  but  also  necessary  for 
our  salvation,  in  his  incarnation,  sacrifice  and 
feeding  of  us  therewith,  either  in  the  Sacra- 
ment or  without  it.  Neither  do  we  teach 
otherwise.  But  the  Papists  hold  this  error  of 
the  Capernaites,  of  his  flesh  separated  from 
the  quickening  virtue  and  power  that  it  hath  of 
tlie  word  united  to  it,  when  they  teach  that  the 
body  and  blood  of  Christ,  may  be  verily  and 
truly,  and  not  only,  sacramentally  eaten  and 
druiiken  of  ihe  wicked,  to  whom  it  giveth  no 
life,  contrary  to  the  express  words  of  Christ, 
so  often  repeated  in  this  Chapter,  and  the  con- 


JOHN. 


J  27 


seiU  of  the  ancient  Father.:.  "  This  is  there- 
fore," saith  Augustin,  "  to  eat  that  meat,  and  to 
drink  that  drink,  lor  a  man  to  abide  in  Christ, 
and  to  have  Christ  abiding  in  him.  And  by 
this  he  that  abidetii  not  in  Christ,  and  in  wliom 
Christ  abideth  not,  out  ol  doubt  he  neither 
eateth  his  flesh,  nor  drinketh  his  blood  spiri- 
tually, though  carnally  and  visibly,  he  press- 
et  I  with  his  teeth,  the  Sacraments  of  the 
body  and  blood  of  Christ :  but  rather  he  eateth 
and  drinketh  llip  SMcramcnt  of  so  great  a 
thing  to  his  (■dniiomnation."  2Varf26.  in  John. 
Agam,  of  wiik' <l  im  n,  he  saith,  "  It  is  not  to 
be  said,  thai  tliry  cal  the  body  of  Christ,  be- 
cause they  arc  not  to  he  counted  among  the 
members  of  Christ.  And  that  I  speak  not  ol 
other  things,  they  cannot  be  both  the  members 
of  Christ,  and  the  members  of  an  harlot. 
Finally,  he  himself  saying,  he  that  eateth  my 
flesh,  and  drinketh  my  blood,  abideth  in  me, 
and  I  in  him,  showeth  what  it  is,  not  only  in 
Sacrament  or  sacramentally,  but  in  very  ih  rri, 
to  eat  the  body  of  Christ,  and  to  drink  Ins 
blood!"  De  civil,  lib.  21.  cap.  21.  In  deel  iriiiu' 
in  what  points  the  carnality  of  the  Capemaites 
consisted,  you  confess  with  Augustin.  De 
Doct.  Christ  I.  3.  c.  16.  that  these  words  of 
Christ,  "  E.xcept  you  eat  the  flesh  of  the  Son 
of  man,"  »fcc.  be  figurative.  Wherein  then 
standeth  the  figure  ?  in  the  words,  "  Flesh  and 
blood,"  or  in  the  words  "  Eating  and  drmk- 
ing '.'"  Verily  our  Saviour  Christ  doth  so 
plainly  affirm,  "The  bread  w'hich  he  will 
give  to  be  his  flesh,  which  he  will  give  for  the 
fife  of  the  world,"  that  we  must  needs  under- 
stand his  body  crucified,  and  his  blood  shed 
for  us,  or  his  humanity  sacrificed  for  us  :  then 
it  remaineth,  that  the  figure  be  in  eating  and 
drinking,  and  so  the  whole  question  is  of  the 
manner  of  eating  and  driniang  which  is  either 
literal  and  without  figure,  as  Papists  take  if 
receiving  into  the  mouth  and  body,  or  else  . 
spiritual  and  figurative,  as  Augustin  there 
teacheth,  "  by  communicating  with  the  pas-  I 
sion  of  Christ,  and  by  sweet  and  profitable 
recording,  that  his  fl^esh  was  crucified  and 
woundecT  for  us."  Which  communication  by 
faith  and  the  working  of  God's  Spirit,  is  the 
eating  and  drinking  of  his  very  body  and 
blood,  either  in  the  bacrament,  or  without  it, 
and  which  giveth  eternal  life  to  all  that  re- 
ceive the  body  and  blood  of  Christ  either  in 
the  Sacrament  or  without  it. 

64.  It  is  want  of  faith  in  the  Papists,  that 
they  think  our  Saviour  Christ  cannot  give  us 
his  flesh  and  blood,  to  be  eateri  and  drunken 
of  us,  except  it  be  received  with  the  mouth 
into  the  body,  and  to  believe  tJiat  which  they 
believe  contrary  to  the  word  of  God,  though 
it  be  never  so  contrary  to  sense,  it  is  no  true 
faith  but  a  ialse  persuasion  of  lies.  Finally, 
though  .ludas  did  not  believe  the  doctrine 
of  Ch'ist,  yet  it  is  not  like  that  he  showed 
any  outvvard  token  of  unbelief;  seeing  it 
is  not  said,  that  the  twelve  continued  with 
him. 

66.  In  the  thirteenth  section,  you  confess  the 
words  of  Christ  to  be  fimrative  :  now  forget- 
ting yourself  you  say,  the  disciples  revoltmg, 


proveth  that  he  spake  not  iiietaphorically,  upon 
a  fond  imagination,  "  that  his  Apostles  would 
have  plucked  thtin  by  the  sleeves,"  &,c.  which 
we  never  read  that  they  did  at  any  time.  But 
indeed,  the  cause  of  their  revolt,  was  for 
that  they  understood  literally,  that  which  he 
spake  of  eating  and  drinking  figuratively. 
Which  is  one  cause  also,  that  the  Papists 
long  since  have  revolted  from  the  Churcn  of 
Christ,  and  tlio  faith  of  the  ancient  Fathers, 
who  understood  the  words  of  the  institution 
of  the  Supper,  as  these  also  of  the  spiritual 
or  heavenly  matter  of  the  Supper,  to  be  figu- 
rative. For  if  Christ  had  spoken  here  of 
eating  and  drinking  literally,  as  the  elements 
are  received  in  the  Sacrament,  how  was  it 
possible  they  could  have  understood  him,  be- 
fori;  the  Sacraiiii  III  was  instituted?  for  their 
infidelity  had  then  been  excusable.  But  when 
ho  had  said  ver.  47.  "he  that  believeth  in 
nip.  hath  eternal  life,"  they  might,  if  they  had 
iiMi  lioen  obstinate,  have  understood,  that  the 
niaiiiicr  of  eating  and  drinkmgof  his  fieshand 
Mo.id  to  have  eternal  lifo,  was  by  faith  and 
believing  in  him  :  aiiil  nm  after  any  gross 
manner,  as  tin  v  im;  jim  >i,  and  the  Papists 
likewise  :  whcr.  !>>■  lii.  y  ilc.-.iroy  the  truth  of 
his  natural  body,  iii  taiiiug  from  it  the  essen- 
tial properties  of  a  body,  as  quantity,  place, 
shape,  and  such  like. 

68.  Peter  worthily  beareth  the  person  of 
all  true  members  of  the  Church,  when  for 
no  cause  he  will  revolt  from  Christ,  who  only 
hath  the  words  of  eternal  life,  from  which  if 
Calvin,  Luther,  or  an  An^el  from  heaven 
would  draw  us,  we  must  hold  him  accursed. 
To  the  saying  of  Augustin,  Tr.  27.  in  John, 
we  must  add  that  which  he  sayeth  in  the 
same  place,  as  the  conclusion  of  the  same 
matter.  "  Let  all  this  avail  thus  much  unto 
us,  that  we  eat  not  the  flesh  of  Christ,  and 
drink  the  blood  of  Christ  only  in  Sacrament, 
which  many  evil  men  do,  but  let  us  eat  and 
drink  unto  the  participation  of  the  Spirit,  that 
we  may  abide  in  the  Lord's  body  as  mem^ 
bers,  that  we  may  be  quickened  by  his  Spirit, 
and  not  be  offended,  although  many  do  eat 
and  drink  the  Sacraments  temporally,  which 
in  the  end  shall  have  eternal  torments." 

Ch.^fter  7. 

17.  Christ  is  the  Way,  the  Truth,  and  the 
Life,  out  of  whom  no  man  can  live  well, 
But  they  that  live  well  in  Christ,  are  assured 
of  the  truth. 

20.  The  Pope  is  Christ's  adversary,  and 
not  his  vicar,  because  he  denieth  the  offices 
of  Christ  to  be  prcnliar  unto  him. 

39.  The  Popish  .^aciiiiih  nt  of  Confirmation 
hath  no  institution  cu-  iriMund  in  the  Holy 
Scriptures.  I.'<i>l'irii^  i)ri'^in.  lib.  7.  cap.  de  Sp. 
mnct.  understandeth  this  of  the  effect  of 
baptism. 

59.  And  Antichrist  hath  also  some  wicked 
aiiioiiLf  r'l  •  LTood,  which  secretly  serve  him 
an. I  lull. 1  I  ilie  execution  of  just  laws  against 
III--  ailli.  ),  III-.  Otherwise,  it  will  be  hard  to 
piovo  liiai  (iaiiialiel  was  a  servant  of  Christ, 
but  against  his  will. 


128 


JOHN. 


Chapter  8. 

32.  He  that  is  justified  once  by  faith  only, 
persevereth  and  abidetli  always  in  keeping 
of  his  commandments,  according  to  the  mea- 
sure of  grace  and  strength,  that  he  doth  re- 
ceive of  the  spirit  of  sanctitication. 

34.  So  it  be  understood,  there  is  no  great 
matter ;  whether  it  be  translated  or  not. 
You  might  have  been  as  bold  to  translate  it, 
as  to  expound  what  it  meaneth,  but  that  you 
would  seek  a  knot  in  a  rush.  Apucalypse  19. 

36.  Augustin  saith  not,  that  man  "was  never 
wthout  freewill,  but  the  contrary,  that  man  is 
never  perfectly  free  in  this  life.  "  When  a 
man  begiimeth  not  to  have  grievous  crimes, 
as  every  Christian  man  ought  not  to  have 
them,  the  man  bes^inneth  to  lilt  up  his  head  to 
liberty."  But  this  liberty  is  only  begun,  not 
perfect.  "  It  is  true,  man  when  he  was  creat- 
ed, received  great  strength  of  freewill,  but  by 
sinning  he  lost  it.  Deverhis  Apost.  Sem.  2 

39.  (iood  works  declare  men  to  be  children 
of  Abraham,  and  so  meaneth  James,  as  is 
plain  by  his  words,  "  Show  me  thy  faith  by  thy 
works,"  &c. 

49.  Christ  was  not  a  Samaritan,  that  is  a 
heretic  and  schismatic  in  such  sense  as  they 
called  him  so. 

Chapter  9. 

4.  The  text  speaketh  of  working:  meriting 
and  deserving  are  a  cursed  gloss  beside  the 
text. 

6.  We  marvel  not,  that  Christ  and  his 
Church  useth  such  Sacraments,  and  external 
ceremonies  in  curing  our  souls,  as  be  of 
Christ's  institution.  But  we  marvel  how  any 
man  dare  make  medicines  for  curing  of  souls, 
that  they  never  learned  of  the  heavenly  phy- 
sician. 

22.  Many  words  to  little  purpose.  Our 
translation  hath  not  simply  excommunicate, 
but  adding,  out  of  the  synagogue.  And  the 
Jews  before  Christ,  had  the  same  discipline 
that  the  Church  now  hath,  of  casting  them  out 
of  the  fellowship  of  the  faithful,  that  for  their 
disobedience  deserved  it.  The  true  Church 
only  hath  true  excommunication,  the  hereti- 
cal assemblies,  such  as  the  Popish  Church  is, 
counterfeit  censures :  Whose  blessings  God 
curseth,'and  blesseth  their  cursings.  As  for 
the  state  of  England  which  the  Pope  hath 
cursed,  God  hath  ever  since  wonderfully 
blessed.  And  the  Spanish  Navy  being  the 
power  of  all  Papistry,  which  the  Pope  bless- 
ed, had  the  curse  of  God  following  it  until  it 
was  almost  destroyed. 

24.  We  grant  not  your  Popish  miracles,  as 
you  would  msinuate,  but  say  of  them,  as  Au- 
gustine  said  of  miracles,  of  the   Donatists, 

A.way  with  these  miracles,  which  are  either 
tables  of  lying  men,  or  wonders  of  deceiving 
spirits,  for  either  those  tilings  are  not  true, 
which  are  reported,  or  if  Heretics  have  any 
miracles,  we  are  the  rather  to  take  herd  of 
them."  Rut  true  miracles  that  God  worketh 
by  In.s  SamiH,  to  confirm  the  truth  taucht  in 
the  Scnpturea,  we  embrace  and  acknowledge 
to  the  glory  of  God. 


C'KAPtEK    TO. 

'  1.  Calvin  and  Luther  had  lawful  calling 
both  of  GJod  and  the  Church.  But  the  lineal 
succession  of  Catholic  Bishops  in  every  coun- 
try, is  not  necessary.  Por  many  heretics 
have  succeeded  good  Bishops,  manv  good 
Bishops  have  succeeded  heretics  in  fine  and  • 
place,  but  not  in  doctrine.  It  is  the  succes- 
sion of  doctrine  therefore,  that  is  to  be  regard-  "  , 
ed,  and  not  of  place  or  persons:  and  that  is 
the  true  meaning  of  all  the  doctors  which  you 
quote.  Ireneus  speaketh  of  continuance'  of 
doctrine,  from  the  Apostles  unto  his  time, 
against  the  new  heretics  Valentinus,  and  Mar- 
cion.  So' doth  Tertullian  against  the  same, 
and  all  other  heretics  that  were  before  his 

j  time.  Cyprian  speakeih  against  them  which 
without  lawful  callmg  thrust  themselves  into 

,  the  office  of  Bishops.     Augustin  Epist.   165.      ^     .. 
although  he  allege  the  succession  of  Bishops  '        ** 

j  from  Peter  and  other  like  veasons,  yet  in  the 
end  concludeth:  "  Although  we  presume  not 
so  much  of  these  documents,  as  of  the.Holy 
Scriptures."  Likewise  contra  Epist.  Manich. 
cap.  4.  Although  he  allege  many  arguments 
to  hold  him  in  the  Catholic  Church,  beside 
the  most  sincere  wisdom,  which  is  gathered 
out  of  the  Holy  Scriptures,  yet  he  confesseth 
that  all  those  arguments  must  give  place  to 
the  demonstration  of  truth  :  which  truth  may 
always  be  plainly  proved  out  of  the  word  of 
God,  which  is  the  truth.  Joan.  17. 17.  Neither 
hath  Lirinensis  any  thing  to  the  contrary  in 
all  his  book. 

22.  Christ  being  in  the  Temple  in  the  feast 
of  the  Dedication,  which  was  instituted  by 
the  Church  in  the  time  of  Judas,  MaccabaeuSj 
did  not  thereby  allow  whatsoever  Maccabaeus 
did  in  his  life  ^vithout  the  warrant  of  God's 
Law.  Thanksgiving  to  God,  for  restitution 
of  the  Temple,  alter  the  horrible  profana-  , 
tion  thereof,  is  a  thing  approved  by  God's 
Law :  but  a  memorial  thereof,  is  an  indifferent 
ceremony,  which  was  not  instituted  by  Eze-  ' 
chias,  after  the  profanation  of  the  Temple 
by  Achaz  and  Urias,  nor  by  Josias,  after  the 
same  was  most  horr.bly  polluted  by  Manasses 
and  Amon,  nor  by  Zorobabel  ana  Jesus,  Es- 
dras  or  Nehemias,  after  it  was  re-edified,  when 
it  had  been  utterly  destroyed  by  the  Chaldees. 
As  for  your  Popish  hallowing  of  Churches 
hath  nothing  like  unto  it  but  the  name,  the 
vain  shadow  whereof  pleaseth  you  so  much, 
that  contrary  to  your  custom,  and  profession, 
you  are  bold  to  translate  the  Greek  Encenia, 
which  your  vulgar  Latin  text  retaineth,  Dedi- 
cation, and  durst  not  translate  Scenopegia,  cap. 
7.  the  feast  of  Tabernacles. 

29.  Though  divers  of  the  Latin  Fathers,  did 
read  so,  yet  the  original  text  is  otherwise, 
neither  can  any  of  the  Greek  Fathers  be 
brought  to  avouch  this  reading,  although  Cy- 
ril be  ridiculously  named,  whereas  that  7th. 
book  is  not  of  Cyril,  but  of  Clictoveus  ma- 
king. Therefore  the  Late  ran  council,  did  not 
rightly  allege  this  text  against  Abbas  Joa- 
chim, whose  error  by  manit'est  texts  of  Scrip- 
ture uncorrupted,  might  easily  have  been  con- 
futed.   As  for  the  slander  of  Autotheism,  is 


JOHN, 


answered  before,  cu;j.  1.  Gregory  Naziaiizen, 
calleth  the  Holy  Ghost  avroKvuoi  and  avTo<j,oi, 
which  is  all  one-,  as  if  he  had  called  him 
nvToieoi,  and  yet  he  denied  not  his  proceeding 
from  the  Father  and  the  Son.  Marius  Victo- 
rinus  Aier  lib.  3.  coii(r.  Arrianos,  doubteth  not 
to  say  that  Christ  is  ayroyvos  motn/s  in  respect 
of  the  substance  of  his  deity.  This  quarrel 
showeth  some  want  of  learning,  but  more 
abiuidance  of  malice. 

Chapter  11. 

44.  Jodocus  Clictoveus  you  should  sar,  if 
you  could  speak  the  truth:  for  the  seventh 
book  of  Cyril  is  lost.  Augustin  applieth 
this  text  indeed  to  the  authority  that  the  mi- 
nisters of  the  Church  have  in  absolving  sin- 
ners. But  that  Christ  reviveth  none  in  the 
Church,  but  by  the  ministry  of  the  Priest, 
Augustin  saith  not. 

51.  Peter's  seat  hath  no  privilege  by  Christ 
his  prayer,  for  divers  Bishops  of  Rome,  An- 
tioch  and  Alexandria,  have  been  Heretics. 
As  niany  high  Priests  were  idolaters  and 
Sadducees,  as  this  Caiaphas  was.  But  God 
would  have  this  saying  of  that  high  Priest  to 
be  prophetical,  that  the  Jews  should  have  less 
excuse  of  their  obstinate  incredulity,  when 
the  cause  and  virtue  of  his  death  was  uttered 
by  their  own  high  Priest,  though  he  spake  in 
another  meaning.  But  this  is  a  miserable 
argument:  Caiaphas  prophesied  once  bv 
special  direction  of  the  Holy  Ghost,  which 
touched  his  mouth  saith  Chrysostom,  not  his 
heart:  Ergo,  the  Romish  Caiaphas  cannot 
err.    For  the  privilege  of  Peter,  Luke.  22. 

Chapter  12. 

5.  There  is  no  such  need  or  use  of  Church 
ornaments,  whereof  you  speak,  as  was  of  the 
anointing  of  Christ,  for  the  mystery  of  his 
burial,  therefore  the  casi?  is  nothing  hke. 

8.  Augustin  Tr.  50.  in  John,  saith  ;  "  Not  ac- 
cording to  the  presence  of  his  body  in  which 
he  was  bom,  crucified,  rose  again,"  &c. 
Matfh.  26  "  He  was  to  tarry  but  a  small  time, 
with  the  Church  corporally."  Beda  in  12.  Johi. 

20.  The  text  is  Grecians,  which  were  Jews 
dwelling  among  the  Gentiles,  or  at  least  pro- 
selytes, that  were  bound  by  the  law,  to  visit 
the  Temple  at  Jerusalem.  But  now  saith 
Paul,  "I  will  have  men  to  pray  in  all  places," 
&c.  1  Tim.  2.  8.  "neither  in  the  mountain  nor 
at  Jerusalem,  but  in  spirit  and  truth,"  saith 
Christ,  John  4. 

39.  They  neither  would  nor  could  be  will- 
ing, because  they  were  reprobate.  And  that 
also  doth  Augustin  signify  in  the  same  place. 
Therefore  he  addeth  immediately :  "  For  God 
foresaw  their  evil  will,  and  he  to  whom  things 
to  come  cannot  be  hid,  foreshowed  it  by  the 
Prophet.  But  thou  wilt  say,  the  Prophet  tell- 
eth  another  cause,  not  of  their  will.  What 
cause  t^lleth  the  Prophet?  That  God  hath 
given  them  the  spirit  of  compunction :  eyes 
that  they  should  not  see  :  and  ears  that  they 
should  not  hear :  and  hath  blinded  their  eyes, 
and  hardened  their  heart,  I  answer  that  their 
will  hath  deserved  even  that.    For  God  so 


blindcth  and  liardcneth  by  forsaking  and  not 
helping,  which  he  may  do  by  judgment  se- 
cret, but  he  cannot  do  it  by  judgment  unjust." 
Again  ;  de  bono  persev.  lib.  2.  cap.  14,  he  saith : 
"  Iri  the  same  lump  of  perdition  were  those 
Jews  left  wiiich  could  not  believe,  when  so 
great  and  excellent  miracles  were  wrought 
m  their  sight,  for  why  they  could  not  believe, 
the  Gospel  hath  not  spared  to  tell  saying: 
But  though  he  had  done  so  many  miracles," 
&c. 

Chapter  13. 

5.  The  doctrine  is  very  true,  yet  not  so  aptly 
gathered  out  of  the  text. 

10.  That  the  relics  of  former  sins  remit- 
ted, are  to  be  cleansed  by  devout  acts  of  chari- 
ty and  humility,  none  of  the  P'athers  whom 
you  cite,  do  teach  in  any  one  word.  Am- 
brose contendeth  for  a  ceremony  of  washing 
the  feet,  of  them  that  are  newly  baptized, 
which  the  Church  of  Rome  did  not  observe  in 
that  time.  And  answering  this  objection, 
why  the  feet  need  to  be  w-ashcd,  when  all  sin 
is  washed  away  in  Baptism,  lie  saith:  "Be- 
cause Adam  was  supplanted  by  the  Devil, 
and  poison  was  shed  upon  his  feet,  therefore 
thou  washest  thy  feet,  that  in  the  same  part, 
in  which  the  Serpent  deceived,  greater  aid  of 
sanctificatioTi  may  be  added,  that  he  may  not 
supplant  thee  afterward.  Therefore  thou 
washest  thy  feet,  that  thou  mayest  wash 
away  the  poison  of  the  Serpent.  Also  it  pro- 
fiteth  unto  humility,  that  we  should  not  be 
ashamed  in  a  mystery,  of  that  we  do  not  dis- 
dain in  obedience."  This  saith  Ambrose  to 
maintain  the  ceremony  of  washing  of  feet 
after  Baptism.  August.  Epist.  108,  gathcreth 
no  more  of  this  text,  but  that  Peter  was  bap- 
tized, and  denieth  that  he  did  penance,  as 
they  which  were  called  penitents  used  to  do 
for  heinous  olFcnces:  but  as  all  Christians 
had  need  to  repent,  or  to  do  penance  daily, 
for  their  daily  sins  and  transgressions,^ which 
he  proveth  by  the  ordinary  use  of  fasting, 
alms,  and  prayer,  in  which  we  say,  "  forgive 
us,  as  we  foruivo,  then  by  manifestuig  that 
we  have  sins  '  <  '.n  li  r.;i\i.n,  and  with  these 
words  humblii'  ■.:-!..  -.  we  cease  not  after 
a  sort,  to  do  i!:  ;  :  ■■  '  but  of  cleansing 
of  sins  reniiit'.u  ix  .-|  i  Like  th  not.  Tr.  ^6.  in 
John,  he  saith:  ■' Tliat  iii  Baptism  a  man  is 
waslied  -whollv,  lief  and  all.  But  when  he 
liveth  afterward  among  men,  he  treadeth  on 
the  earth,  therefore  human  aflections,  without 
the  which  in  this  mortality  we  live  not,  are  as 
it  were  feet,  when  we  are  affected  with  hu- 
man matters,  juul  so  affected,  that  if  we  say 
we  have  no  sin,  we  deceive  ourselves,  and 
there  is  no  truth  in  us.  Therefore  he  washeth 
our  feet  daily,  which  niaketh  intercession  for 
us  :  and  that  we  have  need  daily  to  wash  our 
feet,  that  is,  to  direct  the  ways  of  spiritual 
steps,  we  confess  even  in  the  Lord's  Prayer, 
when  we  say,  forgive  us  our  debts,  as  we  for- 
give our  debtors:  for  if  we  acknowledge  our 
sins,  as  it  is  written,  verily  he  which  washed 
his  Disciples'  feet  is  faithful  and  just  to  forgive 
us  our  sins  and  to  cleanse  us  from  all  sin,  that 


130 


JOHN. 


i3,  even  to  our  feet,  in  which  we  arc  conver- 
sant on  the  earth."  What  impudent  mer- 
chants are  these,  to  quote  these  places  for 
cleansinir  of  sins  remitted  ?  And  if  this  cere- 
mony had  been  used  of  the  Apostles  tor  purg- 
ing of  small  otl'cnces  and  hlthiness  ot  the 
soul,  which  is  false,  yet  why  should  holy- 
water  and  such  ceremonies,  as  the  Apostles 
never  knew,  lemit  venial  sins,  as  they  call 
them  ?  What  Ambrose  saith  you  have  heard 
before,  but  if  Bernard's  authority  in  this  case 
be  sufficient,  you  must  make  ablution  of  feet 
the  eighth  Sacrament.  For  he  affirmeth,  and 
endeavoureth  to  prove,  that  it  is  a  Sacrament, 
as  Ambrose  doth,  that  it  is  a  ceremony  meet 
to  be  retained,  and  continually  to  be  used 
after  Baptism. 

14.  Not  only  by  the  Church's  authority, 
which  never  accepted  this  ceremony  for  a 
Sacrament,  but  by  the  Scripture  itselti  we 
know  that  it  is  none  :  because  it  is  no  seal  of 
God's  grace,  nor  hath  any  promise  annexed 
unto  it,  as  Baptism  and  the  Lord's  Supper 
hath.  Therefore  it  was  only  an  exaniple  of 
humility,  as  the  plain  words  of  Christ  are, 
altliough  by  occasion  ol  that  cxainjile,  other 
doctrine  was  inferred  of  our  spiritual  washing 
by  Christ,  once  wholly  unto  regeneration,  and 
daily  of  our  feet,  for  our  daily  transgressions. 
Wherefore  there  is  no  reason  why  we  should 
believe  the  Popish  Church,  that  the  Cup  is 
not  necessary  for  the  communicants,  contrary 
to  the  manifest  institution  of  Christ,  and  the 
practice  of  the  Apostles,  expressed  in  the 
Scriptures. 

Chapter  14. 
12.  All  miracles  that  serve  to  confirm  the 
doctrine  delivered  in  the  holy  Scriptures,  we 
receive  and  admit,  although  we  be  not  bound 
to  believe  any  man's  report  of  miracles,  but 
only  the  writing  of  the  Apostles  and  Evange- 
lists. But  all  miracles  that  serve  to  maintain 
false  doctrine  or  superstition,  which  is  not 
taught  in  the  Scriptures,  we  esteem,  as  Au- 
gustin  did  of  the  miracles  of  the  Donatists, 
that  either  they  were  fables,  or  illusions  of 
evil  spirus,  by  what  iium  soever  they  be  re- 
corded, or  written.  De  unit,  Ecd.  cap.  16.  As 
for  miracles  which  you  affirm  to  be  done  by 
images,  if  they  were  not  most  impudent  forge- 
ries, as  has  often  been  discovered,  yet  seefng 
they  tend  to  maintain  idolatry  forbidden  ex- 
pressly by  God's  commandment,  they  ought 
to  move  no  Christian  man,  but  so  nuich  the 
more  to  abhor  those  idols,  and  that  Antichris- 
'.ian  sect  oi  Fop(My  iliat  niainlainoth  them. 
No  man  need  to  marvil,  say  you,  if  they  do 
miracles.  Indeed  miracles  done  by  them  are 
no  marvels.  No  marvel  if  they  sweat,  when 
their  paper  heads  be  smeared  on  the  inside 
with  hot  oil.  No  marvel  if  they  bleed  at 
the  nose,  when  blood  is  poured  in  at  the  top 
ot  their  lieads.  No  marvel  if  they  move 
their  eyes  and  lips,  when  a  false  kpave 
behind  puUeth  the  wires  fastened  to  those 
devices  by  which  they  move.  No  marvel  if 
thoy  apeak,  when  a  devilish  wretch  spcaketh 
in  a  trunk  behind  them.    These,  and  such 


like  miracles  done  by  them,  no  man  need  to 
marvel  at. 

15.  It  is  possible  to  love  Christ,  and  to  keep 
his  commandments  by  his  grace,  but  not  per- 
fectly, because  he  giveth  to  no  man  perfec- 
tion of  strength  in  his  frailty,  Rom.  7.  18.  &,c. 
Gal.  5.  17.  &,c. 

16.  li  you  will  not  translate  any  words  that 
have  divers  significations,  you  must  leave 
five  hundred  more  untranslated  than  you  have 
done. 

16.  The  Holy  Ghost  shall  ever  remain  with 
the  Church,  and  with  every  true  member 
thereof:  Yet  not  every  true  member  of  the 
Church,  nor  every  minister  thereof,  which  is  a 
successor  of  the  Apostles  may  challenge  all 
privileges,  that  the  Apostle  had,  necessary 
for  conversion  of  the  world,  but  not  for  the 
perpetual  government  of  the  Church. 

17.  The  true  Church  of  Christ  can  never 
fall  unto  apostasy,  heresy,  or  to  nothing,  but 
therefore  it  is  an  impudent  slander,  to  affirm 
that  we  say  so.  Yef  many  of  the  visible 
Church  shall  fall  from  the  laith,  into  heresy 
and  apostasy,  2  TItes.  2.  1.  Tim.  4. 

28.  This  place  is  true  of  the  humanity  of 
Christ,  which  the  Arians  blasphemously  ap- 
plied to  his  divinity:  which  in  many  other 
places  is  proved  most  plainly,  to  be  equal  with  ■ 
his  father.  So  conference  of  Scriptures,  if 
the  Papists  would  ^ive  over  their  preiudicate 
opinions,  would  end  all  controversies  between 
us  :  as  well  that  of  the  corporal  manner  of 
presence  of  Christ  in  the  Sacrainenl,  as  other. 
For  these  words,  "  This  is  my  body,"  must 
be  so  understood,  as  they  may  be  not  contrary 
to  other  places  of  Scripture,  that  avouch  the 
truth  of  Christ's  humanity,  which  cannot  stand 
with  their  transubstantiation  and  carnal  man- 
ner of  presence. 

CuArTER  15. 
2.  Wicked  men  may  be  members  of  the 
visible  Church  for  a  time,  and  so  of  Christ, 
being  ingrafted  to  Christ  sacramentally,  but 
not  in  deed.  "  He  that  bringeth  no  fruit,  can- 
not be  in  the  vine,"  saith  Chrysostom,  Horn. 
75.  in  John.  "Although  by  faith  he  seemeth 
to  be  |oined  to  Christ."  EuUiym.  15.  John. 
Augustine  understandeth  these  branches  in 
respect  of  the  humanity  of  Christ.  "The  vine 
and  branches,"  saith  he,  "  be  of  one  nature. 
Therefore  when  he  was  God,  of  which  na- 
ture we  are  not,  he  was  made  man,  that  his 
human  nature  might  be  a  vine,  whereof  we 
men  might  be  branches.  JnhnTr.  80. 

2.  The  true  members  of  Chri.st  may  con- 
tinually increase  by  his  grace  in  the  fruits* 
of  faith,  which  are   holiness  and  righteous    , 
ness.  I 

3.  Augustin  doth  not  so  expound  it,  but  show 
eth  how  water  doth  cleanse  in  Baptism,  name-  . 

by  virtue  of  the  word,  his  words  are  these, 
hy  doth  he  not  say,  you  are  clean  for  Ba[)- 
tism,  wherein  you  are  washed  ?  but  he  sailh  ■ 
"  for  the  word  which  I  have  spoken  unto  you, 
but  because  even  in  the  water,  the  word  doth 
cleanse.  Take  away  the  word,  and  what  is  the 
water  but  water  ?    The  word  cometh  to  the 


%, 


JOHN. 


131 


element,  and  it  is  made  a  sacrament,  even  the 
same  as  it  were  a  visible  word,"  &c. 

4.  Augustin  saith  not,  that  no  man  can  be 
sure  ot  perseverance,  but  that  these  speeches 
are  used  by  him  which  knoweth  who  shall 
persevere,  that  no  man  through  security  fall 
mto  pride  or  presumption,  but  of  perseve- 
rance he  aftirmcth,  ca/;.  12.  "To  the  first  man, 
which  in  that  good  in  which  he  was  made 
right,  had  received  that  he  might  not  sin,  that 
he  might  not  die,  that  he  might  not  forsake 
that  good,  an  aid  of  perseverance  was  given, 
not  whereby  it  should  come  to  pass  that  he 
should  persevere,  but  without  the  which  he 
could  not  persevere  by  free  will.  But  now, 
unto  the  Saints  predestmated  by  the  grace  of 
God  unto  the  kingdom  of  God,  not  only  such 
an  aid  of  perseverance  is  given,  but  such, 
that  even  perseverance  itself  is  given  to  them, 
not  only  that  they  cannot  persevere  without 
this  gift,  but  also  that  by  this  gift  they  are  not 
but  perseverant.  For  he  not  only  said :  with- 
out me  ye  can  do  nothing  but  also  he  said : 
you  have  not  chosen  me,  but  I  have  chosen 
you,  and  have  appointed  you  that  you  rnaygo 
and  bring  forth  fruit,  and  that  your  fruit  may 
abide.  By  which  words  he  showed,  that  he 
had  given  them  not  only  justice,  but  also  per- 
severance in  it.  For  when  Christ  so  appoint- 
eth  them  that  they  go  and  bring  forth  fruit, 
and  that  their  fruit  should  abide,  who  dare  be 
bold  to  say,  peradventure  it  shall  not  abide  ? 
AH  Christians,  therefore,  oughtto  be  assured, 
that  they  shall  remain  in  the  vine,  keep  his 
commandments  and  such  like  conditions  as 
be  required  of  them.  For  as  Augustin  saith, 
"  He  that  makcth  men  good,  maketh  them 
also  to  persevere  in  good." 

4.  Whosoever  is  not  a  lively  member  of 
Christ,  can  do  no  good  work,  but  meritorious 
to  salvation,  which  is  the  gift  of  God's  grace, 
to  man  can  do  any  thing. 

10.  The  just  man,  such  as  the  true  Christian 
man  is,  shall  live  by  faith,  that  is,  shall  be 
justified  before  God  unto  eternal  life  by  faith 
only.  Which  faith  throughout  the  course  of 
his  temporal  life,  cannot  be  unfruitful  of  good 
works,  and  is  never  alone  or  solitary,  although 
a  man  be  justified  before  God  "  by  faith  with- 
out works."     Rom.  3. 

24.  So  far  forth  as  Luther  and  Calvin  teach 
nothing  but  that  Christ  taught,  the  Papists  are 
as  deeply  in  sin  in  not  believing  them  as  the 
Jews,  though  they  work  no  miracles:  seeing 
the  doctrine  they  teach,  is  already  confirmed 
by  all  the  miracles  of  Christ  and  his  Apostles. 

27.  Provided  always,  that  the  Prelates  of 
the  Church  teach  nothing  but  that  which  is 
agreeable  to  the  Holy  Scriptures,  inspired  by 
the  Holy  Ghost.        ^        ^'         '       i^  ^ 

Chapter  16. 

2.  The  translation  of  Geneva,  which  so 
translateth,  hath  in  the  margin,  "  or  put  you 
out  of  the  synagogues."  The  one  in  effect  is 
as  much  as  the  other. 

12.  Though  the  infirmity  of  the  Aposllc, 
could  not  yet  bear  that  he  had  to  say  to  them 
it  followeth  not  that  those  things  are  not  con- 


tained in  the  Holy  Scripture.  Augustin  upon 
this  place  saith  :  "  When  he  himself  hath  not 
uttered  these  things,  which  of  us  can  say, 
these  and  these  they  are  ?  Or  if  he  dare  be 
bold  to  say,  how  doth  be  prove  it  ?"  Yea  he 
proceedeth  the  further  and  saith  :  "If  we  had 
read  any  of  these  things  in  the  books  esta- 
blished by  canonical  authority,  which  were 
written  after  the  ascension  of  our  Lord,  it 
were  not  sufficient  to  have  read  it  there,  ex- 
cept it  were  also  read  there,  that  the  same  is 
one  of  these  things,  which  our  Lord  would 
not  then  tell  his  disciples,  because  they  could 
not  bear  them."  By  this  saying  of  Augustin 
you  come  short  to  tell  us  of  any  thing  that  is 
not  contained  in  the  Scriptures,  that  it  is  in  the 
number  of  those  things,  which  Christ  would 
not  tell  his  disciples.  Leo,  comparing  15  John 
15,  with  this  verse,  ser.  2.  de  Pentecost,  to  the 
same  effect. 

13.  The  Church  can  never  err  in  any  point 
necessary  to  salvation,  nor  any  true  member 
thereof,  continue  therein.  For  this  promise 
is  to  every  one  of  the  Apostles,  and  to  every 
Christian  man  and  woman,  to  their  comfort, 
unto  eternal  salvation.  Yet  were  the  Apos- 
tles deceived  for  a  time  in  some  things,  as  in 
the  caUing  of  the  Gentiles  :  and  true  Christian 
men  may  err,  but  not  finally  to  their  damna- 
tion. Therefore  the  full  accomplishment  of 
this  promise  Augustin  referreth  unto  the  life 
to  come  :  "  I  think,"  saith  he,  "  that  this  can- 
not be  fulfilled  in  any  man's  mind  in  this  life, 
for  who  living  in  this  body,  which  is  corrupted 
and  weigheth  down  the  soul,  can  know  all 
truth,  when  the  Apostle  saith,  we  know  but  in 
part."     Tract.  96.  in  John. 

13.  The  Spirit  of  Truth  is  promised  to  all  the 
Church,  and  to  every  member  thereof,  for 
whom  our  Saviour  Christ  prayeth,  snying, 
"  sanctify  them  in  thy  truth,  thy  word  is  the 
truth,"  John  17.  17,  and  is  not  restrained  to 
any  one  governor,  which  is  not  ordained  by 
Christ,  nor  yet  to  general  councils,  which  if 
they  err  from  the  word  of  truth,  are  not  led 
by  the  spirit  of  truth.  And  yet  are  general 
councils  a  good  mean,  in  matters  of  qu(\sfion, 
where  the  ministers  of  the  Church,  which 
have  the  special  gifts  of  knowledge  and  un- 
derstanding in  the  Scriptures,  may  by  mutunl 
conference  of  the  word  of  God,  find  out  the 
certain  truth,  as  in  the  council  of  the  Apos- 
tles.   Acts  15. 

23.  To  ask  of  Saints  in  the  name  of  Christ, 
is  to  make  Christ  a  mediator  between  us  and 
the  Saints.  ButChrist  saith,  "whatsoever  you 
ask  the  Father  in  my  name,  he  will  give  it 
you,"  not  whatsoever  you  ask  of  Saints  in 
my  name,  the  Father  of  the  Saints  shall  give 
you.  We  may  see  upon  what  ground  the 
Popish  faith  isbuilded.  And  yet  you  say  un- 
truly of  all  your  pravers  to  Saints  for  mariy 
in  your  Portice  conclude  not  with  per  Chris- 
tum Bominiiin  notftn/m  :  "  By  Christ  our  Lord." 
For  cxniiiplc  among  a  creat  number,  take  a 
few.  In  that  oflice  which  you  call  scn^ithim 
beatcp  Marice,  there  be  three  lessons_  which 
be  all  prayers  to  the  Virgin  Mary,  which  be- 
gin, sancta  Maria  virgovirginum,  4'<^.     Sancta 


JOHN. 


Maria  piarumpisisima,  &lc.  Saiicla  Dei  genelruc, 
&c.  In  which  this  coiickision  is  not.  And  yet 
no  less  is  asked  ol  her,  than  eternal  lite.  And 
because  they  be  very  blasphemous,  it  shall 
not  be  amiss,  tor  the  ignorant  in  the  Latin 
tongue  to  translate  them.  The  first  is,  "Holy 
Mary,  Virgin  ofvirgins,  mother  and  daughter 
oi  the  King  of  all  kmgs  :  bestow  thy  comiort 
upon  us,  that  by  thee,  we  may  deserve  to 
have  the  reward  of  eternal  life,  and  to  reign 
with  the  elect  of  God  forever."  The  second, 
"  lioly  Mary,  of  all  godly  women  most  godly 
make  intercession  iorus,  of  all  godly  women 
the  most  godly,  that  by  thee,  oh  !  Virgin  1  he 
may  receive  our  prayers,  which  being  born  for 
us  of  thee,  reigneth  above  tlie  heaven,  that  by 
his  love  our  ollenccs  may  be  put  out."  The 
third,  "Holy  mother  of  Qod,  which  worthily 
hast  deserved  to  conceive  him  whom  the 
whole  world  could  not  comprehend,  by  thy 
godly  intervention  wash  away  our  sins,  tliat 
being  redeemed  by  thee,  we  may  be  able  to 
climb  to  the  seat  of  eternal  glory,  where  thou 
remaiuest  with  thy  Son  without  end  oi  time." 
And  what  call  you  this  but  a  prayer?  "By 
the  blood  of  Thomas  which  for  thee  he  did 
spend,  make  us  Christ  to  climb,  whither  Tho- 
mas did  ascend."  The  PopishPoet  forgot  per 
Christum  Dominum  nostrum,  or  else  it  needed 
not  when  the  blood  of  Thomas  was  added  to 
the  blood  of  Christ  Again,  per  te  Tlioma  post 
levae  umnera  amplexetur  nos  Dei  dextera.  "  By 
thee,  Thomas,  after  the  gifts  of  the  left  hand, 
let  the  right  hand  of  God  embrace  us,  lest 
the  enemy,  the  world,  or  the  works  of  the 
flesh  do  carry  ys  away  captive  to  hell.  Again, 
opem  iwhis,  &,c.  "  O  Thomas  reach  thy  help 
unto  us,  rule  them  that  stand,  lift  up  them  that 
lie,  correct  our  manners,  acts,  and  life,  and 
direct  us  into  the  way  of  peace.  More- 
over in  a  prayer  to  Osmund  :  Confessor  domi- 
nj,  &,c.  "  Thou  confessor  of  our  Lord,  help 
the  people  with  thy  prayers,  that  being  void 
of  vices,  they  maybe  associate  unto  thee,  and 
whom  thou  findest  preventing  thy  solenmi- 
ties,  thou  teacher  of^  people  cause  that  they 
may  accompany  thee."  To  Anne.  "  Thou  that 
wast  happy,  being  conceived  with  such  a  vir- 
gin, make  us  in  the  last  hour  to  die  without 
sin."  Again,  "  Anne,  thou  healthful  mother, 
make  us  to  live  to  Christ."  To  Catharine, 
"  Hail  virgin  worthy  of  God,  hail  sweet  and 
gentle  virgin,  obtain  for  us  the  joys,  which 
tnou  dost  possess  with  glory."  By  these  few, 
among  a  shameful  rabble  of  Popisii  prayers, 
you  may  sec  how  true  it  is,  that  their  "  Church 
concludcth  all  her  prayers,"  per  Christum  dom- 
inum nostrum,  "  even  those  also  that  be  made 
to  Saints." 

Chaptek  17. 
17.  The  Church  cannot  err,  nor  any  faithful 
man  finally,  in  matters  necessary  to  perpetual 
Balvation.  But  if  the  Church  or  any  man 
depart  from  the  word  of  truth,  they  must 
needs  err.  Though  in  matters  necessary  to 
Balvation,  the  true  Church,  and  every  true 
Chriatian,  be  preserved  from  erring  finally. 


Augustin  interpreteth,  sanctifying  in  the  trnth, 
"  to  be  sanctified  in  Christ,  which  is  the  word 
and  the  truth."  Tr.  108.  in  Mm.  Wliereof 
it  foUoweth,  that  neither  the  true  Church, 
nor  any  Christian  man,  can  fall  finally  from 
Christ. 

19.  Christ  offered  not  his  body  and  blood  in 
the  Sacrament  to  his  Father,  but  to  his  disci- 
ples in  remembrance  of  his  only  once  oblation 
thereof  to  his  Father,  by  which  he  perfected 
forever  his  Saints.    Heb.  10.  14. 

20.  The  Canon  of  the  Mass,  is  too  -base  to 
be  matched  with  this  divine  prayer  of  our 
Saviour  Christ,  which  yet  followed  his  Sup- 
per, and  not  went  before  it,  as  the  Popish 
Canon  beginneth  before  consecration. 

Chapter  19. 
17.  The  Scripture  never  calleth  the  cros3 
whereon  Christ  died,  holy,  but  rather  cursed. 
For  Paul  proveth  that  Christ  became  ac- 
cursed for  us,  by  that  he  suffered  on  the 
cross,  according  to  the  Scripture  :  "  Cursed 
is  every  one  that  hangeth  on  a  tree."  Gal. 
3,  13.  And  for  many  hundred  years_  after 
Christ,  there  was  no  mention  or  regard  what 
became  of  it.  But  when  superstition  began 
to  grow,  it  was  said  to  be  found  in  Constan- 
tine's  time  by  Helena  his  mother,  which  it  is 
not  like  that  Eusebius  would  have  omitted  in 
the  life  of  Constantino,  writing  of  Plelena, 
matters  of  less  importance  than  that  inven- 
tion, if  it  had  been  so  indeed.  But  howso- 
ever it  was,  it  was  credited  in  the  latter 
times,  and  much  esteemed,  not  without  some 
spot  of  superstition.  For  if  there  had  be- 
longed any  jeligious  care  of  it  to  the  Church 
of  Christ,  the  Apostles  would  havie  procured 
the  keeping  of  it,  and  not  suffered  the  Church 
to  have  been  three  hundred  years  without  it. 
For  it  had  been  an  easier  suit  for  Joseph  and 
Nicodeiiius  to  obtain  of  Pilate,  than  the  body 
of  Jesus  himself.  But  in  the  latter  times,  as 
superstition  did  more  and  more  increase,  and 
miracles  w-ere  feigned  unto  it,  the  cross  also 
w^as  multiplied  in  number,  and  the  nieces 
were  made  thereof  so  many  as  would  load 
a  ship,  if  they  were  laid  together,  as  Eras- 
mus sailh.  Which  also  is  defended  to  be 
possible  by  the  suspected  authority  of  Pau- 
linus,  Bishop  of  Nola,/^'-  H)  where  he  saith  : 
"  That  cross  holding  a  living  force  in  matter 
void  of  sense,  doth  since  tlie  time  it  was 
found,  so  lend  the  wood  of  it  to  the  innumer- 
able desires  of  men  almost  daily,  that  it  sus- 
taineth  no  diminishing,  and  continueth  as  if 
it  had  never  been  touched,  men  daily  taking 
part  of  it,  and  yet  worshipping  it  still  whole. 
But  this  incorruptible  virtue  and  solidity 
that  cannot  be  consumed,  it  did  drink  in 
truly  of  the  blood  of  that  flesh,  which  having 
sufl'crcd  death  saw  no  corruption."  But  this 
is  so  gross  a  fable,  that  the  Censors  appointed 
according  to  the  Council  of  Trent  in  the  low 
countries,  for  shame  had  commanded  their 
ind.  cxpurfr.  to  be  put  out  of  the  books  of 
Johannes  Sartorius,  who  allegeth  it  to  justify 
the  hyperbolical  saying  of  Erasmus.    But  let 


JOIIIf. 


133 


us  see  what  is  alleged  out  of  liie  ancient 
writers  concerning  it.  First,  Cyril  speaketh 
of  the  sign  of  the  cross,  which  doth  put  men 
in  remembrance  of  many  good  tilings  against 
Julian,  which  slandered  the  Christians,  that 
they  worshipped  the  wood  of  the  cross,  by 
painting  the  imago  of  it  in  their  forehead  and 
before  their  houses.  Ilierom  bcingin  Jewry, 
writeth  in  the  per.soii  of  Paula  and  Eustochi  um 
to  Marcclla,ot  the  nieniories  of  Clirist's  birth, 
life,  death  and  burial,  that  were  in  those  places, 
among  which  he  reckoneth,  Crucis  lamhere 
lignum,  to  liek  or  kiss  the  wood  of  the  cross, 
whereby  it  seemeth  they  were  persuaded 
1  that  the  cross  was  there,  and  yet  it  may  be 
the  words  be  allegorical,  as  many  other  in 
that  epistle  :  "  To  see  Lazarus  come  forward 
bound  with  clothes."  Meaning  to  be  in  the 
place  where  Lazarus  was  raised,  and  to  re- 
member his  coming  forth.  Leo,  Epist.  72, 
writing  to  the  Bishop  of  Jerusalem,  showeth 
that  he  may«be  put  in  mind  of  both  the  na- 
tures of  Christ,  by  the  places  where  his  mi- 
racles are  wrought,  and  his  passion  suffered. 
"  This  thing  the  very  cross  itself  doth  speak 
to  thee  incessantly  :"  by  which  words  it  could 
not  be  proved,  that  Leo  was  persuaded,  that 
the  cross  itself  on  which  Christ  died,  was 
then  at  Jerusalem :  but  that  in  the  end  he 
saith  :  "  I  received  reverently,  a  little  piece 
of  our  Lord's  cross,  with  your  commenda- 
tions." Hom.B,  de passion,  he  speaketh  mag- 
nifically  of  the  cross,  "  (hat  it  was  the  altar 
of  the  world,  in  time  of  the  passion  of  Christ. 
That  Christ  carried  the  trophy  of  his  triumph, 
and  on  the  shoulders  of  his  invincible  pa- 
tience, he  brought  into  all  kingdoms  the  sign 
of  salvation  to  be  honoured,  as  though  even 
then,  by  the  very  similitude  of  his  work,  he 
confirmed  all  his  followers,  and  said,  he  that 
taketh  not  up  his  cross  and  followeth  me,  is 
not  worthy  of  me."  In  which  saying,  ex- 
cept you  grate  upon  the  words,  "  the  sign  of 
salvation  to  be  had  in  reverence  or  ho- 
noured," is  nothing  sounding  towards  your 
superstition.  Although  in  the  words  follow- 
inff,  Leo  expoundeth  his  meaning,  how  it  is 
to  be  honoured,  by  admonishing  men  of  their 
conformity  unto  Christ's  death  and  passion. 
Evagrius  a  writer  in  a  more  superstitious 
time,  telleth  a  miracle  of  Christ  that  was 
sho\yed  when  Thomas  Bishop  of  Apamea, 
carried  the  cross  whereon  Christ  died,  about 
the  Church  to  be  worshipped  of  men  which 
earnestly  desired  to  see  it,  at  such  times  as 
he  used  not  to  show  it,  because  Chosroes 
having  lately  destroyed  Antioch,  they  thought 
it  should  be  the  last  time  that  they  should 
see  it.  For  they  were  next  in  danger,  which 
they  escaped  for  that  present  time,  and  an 
image  of  that  miracle  was  hanged  up  in  the 
Church,  which  soon  after,  with  all  the  city 
was  consumed  with  fire  by  the  Persians.  In 
which  stor}',  if  it  be  true,  it  is  to  be  n'oted, 
that  the  cross  was  supposed  then  to  be  at 
Apamea,  where  soon  aher,  by  all  likelihood, 
it  was  burned  with  the  Church  in  which  it 
was  kept.  Paidns  Diaconus  a  late  writer, 
also  telleth  how  Tiberius  Constantinus  found 


a  great  treasure  hidden  in  the  earth  under 
a  marble  cross,  which  he  caused  to  be  taken 
up :  saying,  "  Do  wc  tread  under  our  feet 
our  Lord's  cross,  wherewith  we  ought  to 
defend  our  Ibrehead  and  breast?"  In  which 
story,  the  judgment  of  Tiberius  Constantinus 
which  would  not  tread  upon  it,  is  no  inore  to 
be  esteemed,  than  the  judgment  of  maiiy 
Emperors  betbrc  him,  which  had  seen  it  in 
their  palace  and  suH'ered  it  to  lie,  or  of  him, 
whosoever  he  was,  that  did  hide  the  treasure 
under  it.  Now  come  wc  to  the  epistle  of 
Paulinus,  and  the  story  of  Rutfinus,  in  which, 
mention  is  made  of  the  invention  of  the  cross. 
And  first,  concerning  the  credit  of  that 
epistle  lately  brought  to  light,  the  reader 
must  be  admonished,  that  the  style  rather 
savoureth  some  monkish  character,  than  that 
Paulinus,  whose  epistles  unto  Augustin  have 
long  been  read  and  known,  and  the  Popish 
censors,  as  we  have  showed  before,  are 
ashamed  of  it.  But  admitting  it  to  be  au- 
thentical,  let  us  see  what  credit  it  deserveth. 
First  he  sendeth  to  Severus  "a  part  of  a 
little  piece  of  the  wood  of  the  divine  cross, ' 
and  that  his  relic  might  be  the  better  esteemed, 
he  telleth  the  whole  story  of  the  invention  of 
the  cross  by  Helena.  In  which  story  it  is 
worthily  to  be  considered,  how  well  the 
writers  thereof  agree,  that  we  may  verily 
think  it  was  forged.  Seeing  Eusebius,  who 
writeth  the  life  of  Constantine,  and  in  the 
same  rehearseth  the  acts  and  buildings  of 
Helena  in  Jewry,  maketh  no  mention  ofariy 
such  matter.  Therefore  that  brief  note  in 
the  chronicle,  bearing  the  name  of  Eusebius, 
is  doubtless  an  addition  of  some  later  writer. 
Ambrose  then  is  the  most  ancient  writer, 
that  maketh  mention  of  that  invention.  De 
obitu  Theodos.  And  he  saith  plainly,  that 
three  crosses  being  found,  the  cross  of  Christ 
was  known  by  the  title  that  Pilate  fastened 
unto  it.  "  The  healthful  cross  was  known 
by  the  title."  Ruffinus  saith,  the  title  could 
not  betray  the  cross  of  Christ.  Sozomenus 
and  Nicephorus  say,  the  letters  were  worn 
out.  Soz.  lib.  2,  cap.  1.  Niceph.  lib.  8,  cap.  29. 
Paulinus  saith  :  the  way  to  discern  it,  was 
revealed  chiefly  to  Helena  herself.  Ruffinus 
ascribeth  the  device  to  Macarius  Bishop  of 
Jerusalem  :  so  doth  Sozomenus,  Theodoret, 
and  Socrates.  Paulinus  saith  it  was  known 
by  raising  up  a  dead  man  lo  life.  Ruffinus 
saith  it  was  discerned  by  restoring  a  sick 
woman  to  health,  with  whom  agree  Socrat. 
lib.  1,  cap.  17,  Theodoret.  lib.  1,  cap.  18.  So- 
zomen  addeth,  that  it  was  reported  also  of  a 
dead  man  to  be  restored  to  life.  Paulinus 
saith,  the  cross  remaineth  whole  at  Jerusa- 
lem, but  yet  so,  that  albeit  innumerable  pieces 
be  daily  cut  off  at  the  request  of  men,  it  is 
nothing  diminished,  but  remaineth  as  though 
it  had  never  been  touched.  Ruffinus  saith 
that  Helena  left  part  of  it  at  Jerusalem,  the 
rest  she  sent  to  Constantinople,  which  as  al! 
the  inhabitants  of  Constantinople  affirmed, 
Constantinus  inclosed  in  his  own  image,  and 
there  it  was  in  the  time  of  Socrates.  How- 
it  came  to  Apamea,  let  Evagrius  tell.    Man- 


134 


JOHN. 


deville  saith,  it  was  wliole  at  Constantinople 
in  his  time,  although  the  monks  of  a  certain 
Abbey  in  Cyprus,  affirmed  that  they  had  a 
part  of  it,  to  get  anoH'ering.  Paulinas  saith 
thai  the  Bishop  of  Jerusalem  yearly  at  Easter, 
"  bringeth  it  forth  to  be  adored,  himself  being 
the  principal  of  the  worshippers."  Ambrose 
saith,  that  to  worship  it,  it  is  an  heathenish 
error  and  vanity  of  ungodly  men.  For  these 
are  his  words  :  "  She  found  the  title,  she 
adored  the  king,  not  the  tree  verily,  for  that 
is  an  heathenisli  error,  and  vanity  of  the 
ungodly.  But  she  adored  him  that  had  hanged 
upon  the  tree,  which  was  written  in  the 
title."  Therefore  if  the  invention  of  the 
cross  were  not  a  forged  matter,  as  by  the  di- 
versity of  reports,  it  seemeth  to  be,  yet  by 
the  judgment  of  Ambrose  agreeable  to  the 
holy  Scripture,  the  cross  cannot  be  wor- 
shipped without  heathenish  error,  and  vain 
impiety.  Finally,  the  placing  of  Mary  and 
John,  for  so  you  call  those  blocks,  by  the 
rood  in  the  Popish  Church  hath  no  more 
warrant  in  the  word  of  God  than  the  rood 
itself,  for  anything  we  can  see  in  this  chapter. 

20.  The  tongues  of  all  nations  are  sancti- 
fied by  the  Holy  Ghost,  to  utter  the  great  and 
magnifical  things  of  God.  ^cte2,ll.  The 
writing  of  Pilate,  to  the  derision  of  Christ,  is 
a  vain  reason  of  the  sanctifying  of  these 
three  tongues.  For  by  Hebrew  it  is  most 
like  the  Evantrclistmeaneth  the  Syrian  lan- 
guage, which  tlien  was  the  vulgar  tongue  of 
the  Jews :  and  in  Latin  was  no  part  of  the 
holy  Scripture  first  written. 

34.  By  those  sayings  of  Augustin  and 
Chrysostom,  it  might  be  rightly  gathered, 
that  those  fathers  acknowledged  but  those 
only  two  sacraments,  in  that  sense  and  kind 
of  sacraments  and  mysteries,  baptism  and 
the  Eucharisty,  which  flowed  out  of  the  side 
of  our  Saviour  Christ. 

Chapter  20. 

11.  Howsoever  Hierom,  in  the  person  of 
those  two  women,  in  whose  name  he  wrote 
that  epistle,  esteemed  of  the  monument,  the 
Apostles  made  small  account  of  it,  nor  the 
Church  before  the  time  of  Constantinus, 
which  was  about  300  years.  And  although 
the  sepulclires  of  martyr.'?,  and  the  remnants 
of  their  bodies,  be  reverently  to  be  esteemed, 
yet  the  superstition  and  idolatry  of  Pa- 
pists, worshipping  feigned  and  counterfeit 
stuff  for  the  most  part  instead  of  true  relics, 
is  no  way  to  be  excused 

19.  It  can  never  be  proved  that  Christ's 
body  came  either  through  the  wood  of  the 
doors,  or  through  the  stone  of  the  sepulchre, 
or  through  the  ciausure  of  his  mother's 
womb.  And  concerning  the  last,  the  Scrip- 
ture is  evident  to  the  contrary,  where  it  is 
said,  that  our  Saviour  Christ  was  presented 
to  the  Lord,  according  as  it  is  u  ritten  : 
"  Every  male  that  first  openeth  the  matrix," 
&.C.  /.^//.7'2,20.  The  same  affirmelh  Hierom, 
Cont.  I'tlai;.  lib.  2,  saying,  "  He  oi)encd  the 
gates  ot  ilic  virgin's  womb,  that  was  shut." 
For  the  immaculate  virginity  of  Mary,  con- 


sisted not,  in  that  the  ciausure  was  not 
stirred,  but  in  that,  she  was  free  from  the 
company  of  man.  What  he  writeth  against 
Helvidius  ol  such  things  as  do  accompany  a 
natural  birth,  which  he  acknowledgeth  to  have 
been  in  the  birth  of  Christ,  and  rightly  saith 
not  to  be  more  shameful  than  the  cross  of 
Christ,  I  had  rather  that  they  should  read  in 
Latin,  than  I  express  in  Englteh  :  Solus  est 
viasculus  adaperiens  vuluam,  tjui  in  veritate 
sanclus  vocaretur.  Vuluam  quippe  matris  eius 
non  concupiscentia  mariti  concuhentis,  sed  om- 
7iipi>tenliafili  nascentis  aperuit.  Ful.  de  i?i  car. 
and  gra./.  cap.  13.  Again  I  cannot  see  how 
it  can  stand  with  the  article  of  his  nativity, 
that  he  came  out  of  his  mother's  womb,  the 
clausures  not  stirred,  when  such  a  coming 
cannot  properly  be  called  a  birth  :  whereas 
the  Scripture,  speaking  of  his  nativity,  useth 
the  terms  that  are  commonlv  spoken  of  in  the 
birth  of  all  men.  Matt.  1,  21,  and  25.  Luke 
2,  6,  and  7,  a?id  11,  4;c.  Whether  all  parts 
after  his  birth,  remained  as  close  as  before, 
as  divers  ancient  Fathers  think,  I  will  not  con- 
tend. It  is  sufficient  to  know  so  much  as  the 
Scripture  teacheth,  that  Christ  was  truly  born 
of  a  virgin.  Leo  saith,  "  It  was  an  error  of 
the  Manichees  to  deny  that  he  was  born  cor- 
porally of  the  Virgin  Mary,"  in  Matt.  ser.  4. 
Therefore  we  must  so  acknowledge  that  he 
was  born  of  a  virgin,  that  we  do  not  deny  that 
he  was  born  corporally.  Neither  is  it  said, 
that  Christ  came  through  the  doors  being  shut, 
but  after  the  doors  were  shut,  which  yet  at 
his  entry  were  opened  miraculously,  as  to 
the  Apostles  the  prison  doors.  Acts.  5,  19, 
and  12,  10.  So  I  say  of  the  stone,  if  he  arose 
before  the  Angel  removed  the  same.  Matt. 
28.  You  say,  "  that  some  say,  he  came  in  at  ^ 
the  window,"  yet  are  you  able  to  name  none 
of  us,  that  so  saith  or  thinketh.  But  where 
we  say,  the  door  opened  unto  him  miracu- 
lously, or  that  he  came  in  late,  after  the 
doors  were  shut,  you  say  there  be  flights  to 
defend  falsehood  against  express  Scriptures  : 
but  we  may  well  say,  you  have  nothing  but 
brazen  faces,  to  oppose  against  the  manifest 
truth.  For  where  have  you  any  express 
Scriptures,  that  he  came  through  the  wood 
of  the  doors  being  shut,  the  express  words 
of  the  Evangelist  are,  after  the  doors  were 
shut.  But  you  add,  that  our  exposition  is 
against  the  Apostle's  "  testimony,  who  there- 
fore took  him  to  be  a  spirit,  because  they 
saw  him  stand  suddenly  in  the  midst  of  them, 
all  the  house  being  close  shut."  Which  is 
a  weak  testimony,  that  he  came  through  the 
wood  and  iron  of  the  doors.  They  thought 
him  to  be  a  spirit  when  he  walked  on  the 
waters.  Matt.  14,  20.  Yea  it  is  no  certain  , 
testimony,  that  he  came  in  miraculously,  for 
it  might  he,  the  door  was  opened  unto  him 
by  some  of  the  house  unknowing  to  them. 
But  admitting  that  he  came  in  miraculously, 
your  gross  miagination  is  contrary  to  the 
testimony  and  argument  of  Christ  himself, 
when  to  remove  that  false  suspicion  out  of 
their  i:iind>^,  he  saith,  "  handle  and  see  me, 
lor  a  =i>irii  bath  not  flesh  and  bones,  as  you 


.lOlIN. 


135 


see  me  have."  Luke  21.  Which  argument, 
had  been  altogether  insufficient,  to  prove  tlie 
truth  of  iiis  bodily  presence,  and  resurrection  I 
in  body,  it  ihcy  had  been  persuaded  that, 
after  your  fantasy,  he  came  through  tlie 
boards  of  the  door:  or  that  their  senses,  con- 
cerning his  bodv,  could  have  been  so  greatly 
deceived,  that  delivering  them  bread  to  the 
judgment  of  all  iheir  senses,  he  had  deli- 
vered in  the  same  compass  and  shape  of 
bread,  not  bread,  but  his  natural  body  sit- 
ting siill  in  their  sight.  If  therefore  the 
Apostles  had  luidcrstood  the  words  of  the 
Supper,  as  Papists  do,  they  could  not  have 
been  persuaded  by  the  arguments  of  their 
senses,  which  Christ  offcreth,  of  the  truth 
and  certainty  of  the  resurrection  of  his  body 
from  death  to  life.  But  all  the  Fathers,  you 
say,  "  confess  that  he  went  in,  the  doors  being 
shut."  That  he  came  in  miraculously,  the 
most  do  think,  and  so  do  we,  but  not  that 
his  body  came  through  the  wood  of  the 
doors.  Ambrose  saith,  "  Thomas  had  cause 
to  wonder  when  he  saw,  that  after  all  bodies 
were  shut,  the  joints  not  hurt,  his  body  gotten 
in  through  places  enclosed,  where  no  way 
v.-as.  And  therefore  it  is  marvel,  how  the 
bodily  nature,  through  an  impenetrable  body 
did  pass,  his  coming  being  invisible,  his  pre- 
sence visible,  hebeing  easy  to  be  touched,  hard 
to  be  deemed."  This  he  speaketh  of  the 
Apostle's  error  :  but  his  resolution  upon  the  , 
words  of  Christ,  "handle  me,"  &.C.,  is  this.  [ 
"  Therefore  not  by  an  unbodily  nature,  but  by  ' 
quality  of  bodily  resurrection,  he  passed 
through  the  places  shut,  where  no  usual  way 
was.  For  that  which  is  touched,  is  a  body, 
that  which  is  handled,  is  a  body,  and  we  shall 
rise  again  in  the  body.  For  it  is  sown  a  na- 
tural body,  it  riseth  again  a  spiritual  body."  | 
In  these  words  it  appeareth,  that  Ambrose  j 
esteemed  the  quality  of  Christ's  body,  after  , 
his  resurrection,  to  be  the  same,  which  shall  | 
be  of  our  bodies  after  they  be  risen  again.  I 
Therefore,  except  you  will  ascribe  a  perilous 
error  unto  him,  you  must  acknowledge,  that 
he  meaneth  no  more  but  a  miraculous  en- 
trance, without  passing  of  his  body  through 
the  substance  of  other  bodies,  except  you 
will  acknowledge  the  same  passage  to  be 
the  quality  of  all  glorified  bodies.  Augustin 
Ep.  3,  sailh  :  "  The  same  virtue  of  his  divinity 
brought  forth  his  body,  being  an  infant, 
through  the  virgin's  bowels  of  his  immacu- 
late mother,  which  after  brought  in  his  body, 
being  a  young  man,  through  the  doors,  that 
were  shiu."  That  is,  he  was  born  miracu- 
lously by  his  divine  power,  he  entered  in 
miraculously  by  his  divine  power,  when  the 
doors  were  shut,  the  truth  of  his  body  still 
remaining,  to  which,  as  he  saith  elsewhere, 
"  he  gave  immortality,  he  took  not  from  it 
the  nature."  Ev.  57.  De  Cicit.  22,  cap.  8. 
After  he  had  told  the  miracle  of  the  ring  that 
fell  from  the  woman's  girdle,  being  both  fast 
and  whole,  he  saith,  "  They  believe  not  this, 
which  believe  not,  that  our  Lord  Jesus  Christ 
was  born  of  the  virgin's  womb  of  his  ipo- 
ther  being  whole,  and  entered  in  to  his  dis- 


ciples after  the  doors  were  shut.  But  let 
them  inquire  of  this,  and  if  they,  find  this  to 
be  true,  let  thom  believe  the  other."  Ad- 
mitting this  miracle  of  the  ring  to  be  true, 
as  Augustin  was  persuaded  it  was,  upon  the 
report  of  the  noble  woman,  from  whom  it 
fell,  yet  it  foUoweth  not,  that  the  substance 
of  the  ring  went  through  the  substance  of 
the  girdle,  but  that  the  one  substance  giving 
place  for  the  time,  returned  again  when  the 
other  was  jtassed.  Some  incredulous  Jew, 
seeing  that  the  ear  of  Malchus  was  so  soon 
healed,  would  not  believe  that  Peter's  sword 
went  between  it  and  his  head,  as  we  are 
sure  it  did.  So  we  say  of  the  birth  of  Christ, 
and  of  his  entry,  the  doors  being  shut.  The 
place  through  which  his  body  passed,  might 
be  whole,  and  shut  before  and  after  he  passed, 
but  not  in  the  instant  of  his  passing,  because 
that  is  contrary  to  the  nature  of  a  true  body, 
such  as  his  was.  Cyril  saith,  "  Our  Lord 
entered  unto  his  disciples  suddenly  by  his 
omnipotence,  after  the  doors  were  shut,  over- 
coming the  nature  of  things,"  with  more 
words  to  the  same  effect,  arguing  nothing, 
but  that  he  came  in  after  a  wonderful  man- 
ner, which  we  do  acknowledge  :  yet  not  al- 
tering the  nature  of  his  body,  but  subduing 
the  nature  of  other  things  to  himself,  as  he 
showeth,  in  his  walking  upon  the  water. 
Which  Hierom  also  allegeth,  to  prove  the 
miraculous  entering  of  Christ.  "  But  though 
he  entered  after  the  doors  were  shut,  which 
the  nature  of  human  bodies  doth  not  suffer, 
therefore  we  shall  deny  both  Peter  and  our 
Lord  to  have  had  true  bodies,  because  they 
walked  upon  the  waters,  which  is  against 
nature.  By  this  it  appeareth,  he  meaneth  a 
marvelous  manner  of  entering,  but  yet  such, 
as  taketh  not  away  the  truth  of  Christ's  body, 
"  from  which,  if  you  take  distance  of  space," 
as  Augustin  saith,  "  you  take  the  body  clean 
away.  Or  if  you  take  the  bodies  from  the 
qualities  of  bodies,"  he  meaneth  essential 
qualities,  "  there  shall  be  no  place  where  they 
maybe,  and  if  they  be  no  where,  they  be  not  at 
at  all."  This  saith  Augustin  of  the  nature 
of  Christ's  body,  agreeable  to  the  nature  of 
all  true  bodies.  Ep.  57.  Leo  saith  to  the 
same  purport.  Now,  what  God  is  able  to 
do  if  he  will,  we  doubt  not :  but  when  we 
know  his  will  by  his  word,  concerning  the 
truth  of  our  Saviour  Christ's  human  body, 
wherein  he  was  made  like  unto  us  in  all 
things,  Heb.  2,  17,  ^c,  we  cannot  admit 
such  miracles,  as  be  contrary  to  his  will  re- 
vealed in  his  word,  upon  pretence  of  his  Al- 
mighty power.  And  if  you  detest  the  he- 
resy of  the  Ubiquitaries,  as  contrary  to  faith 
and  the  common  rules  of  nature  and  divinity, 
for  the  same  reasons  you  should  leave  your 
heresy  of  the  body  of  Christ  being  in  many 
places  at  once,  and  yet  without  the  due  space 
of  place,  whereby  according;  to  Augustin's 
rule,  it  is  made  to  be  in  no  place,  and  conse- 
quently, to  be  no  body  at  all. 

2L  In  the  words  of  Christ,  is  no  institution 
of  any  Sacrament,  because  there  is  no  visible 
element  whereunto  the  word  may  be  added 


13S 


JOHN 


to  make  a  Sacrament.  But  he  rencweth  the 
commission  granted  belbre  to  his  Apostles, 
and  to  their  successors,  by  declaring  the  plea- 
sure of  God,  to  pronounce  sentence  of  forgive- 
ness of  sins  to  all  that  are  truly  penitent,  and 
of  the  retaining  of  them  to  the  obstinate  and 
impeniterM.  And  this  is  the  authority  that  the 
Apostles  and  all  Ministers  of  the  Word  and 
Sacraments  their  successors  have,  to  forgive 
and  retain  sins.  Gregory  bishop  of  Rome  sailh: 
"  Then  the  absolution  of  the  president  or  over- 
seer is  true,  when  it  foUovveth  the  pleasure  of 
the  eternal  Jud^e."  Horn.  26.  inEvang. 

22.  He  giveth  the  Holy  Ghost  by  a  visible 
sign,  to  assure  them  of  the  authority  which  he  ! 
gave  them,  which  was,  by  preaching  the  gos-  \ 
pel  to  remit  and  retain  sins,  for  which  purpose 
he  opened  their  mind,  that  they  might  under- 
stand the  Scriptures,  Luke  24,  45.  &,c.  That 
you  add  he  did  it  "  tor  the  grace  of  the  Sacra- ! 
ment  of  Orders,"  as  Augustin  saith,  it  is  an  ' 
impudent  imtruth :  for  neuher  that  counterfeit  | 
Augustin,  whom  you  quote  first,  nor  the  true 
Augustin,  Cont.  ep.  Pann.  1.2.  c.  11,  doth  once 
name  the  Sacrament  of  Orders.  For  of  the 
poNver  or  grace  that  is  given  to  them  that  are 
ordained  ministers  of  the  Church,  the  question 
is  not  now:  but  whether  there  be  any  Sacra- 
ment of  Orders  ;  and  whether  this  power  be 
absolute;  or  following  the  judgment  of  God, 
to  be  executed  by  preaching  and  declaring 
the  will  of  God  out  of  his  word,  or  by  cere- 
mony only.  Concerning  which  matter,  Au- 
gustin saith  in  the  place  by  you  alleged,  that 
Christ  by  giving  the  Holy  Ghost,  when  ho 
gave  power  of  remission  of  sins,  "doth  show 
sufficiently,  that  they  do  it  not,  but  the  Holy 
Ghost  verily  by  them,  as  is  said  in  another 
place.  For  it  is  not  you  that  speak,  but  the  i 
Holy  Ghost  which  is  in  you.  And  the  Holy  | 
Ghost  is  so  ill  the  governor  or  minister  of  the 
Church,  that  if  he  be  not  a  hypocrite,  the  Holy 
Ghost  worketh  by  hi!n,  both  to  his  own  re- 1 
ward,  unto  eternal  health,  and  to  the  regene- 1 
ration  or  edification  of  them,  which  by  him  | 
are  either  consecrated,  or  have  the  Gospel  i 
preached  unto  them."  These  words  declare  i 
what  manner  of  authority  the  ministers  of  the 
Church  have,  in  remission  of  sins,  either  when  j 
they  minister  the  Sacrament  of  Baptism,  or 
when  they  preach  the  gospel.  Cyril  also  in  I 
the  place  noted,  is  of  the  same  judgment  with  ! 
us.  "  And  certainly  it  pertaineth  to  the  only  j 
true  God,  that  he  be  able  to  loose  men  from  ! 
sins.  For  to  what  other  person  is  it  lawful  to  | 
deliver  the  transgressors  of  the  Law  from  I 
sin,  but  to  the  author  of  the  Law  itself?  For  ■ 
80  we  see  it  to  be  done  in  men's  affairs  For  j 
no  man  without  punishment  resisteth  the 
Laws  of  kings,  but  the  kings  themselves,  in  '• 
whom  the  crime  of  transgression  hath  no  j 
place.  For  it  is  wisely  said,  that  he  is  ungodly,  I 
which  will  say  to  a  king,  thon  doest  unjustly  ' 
How  ihf'n  iiath  our  Saviour  given  to  his  Dis- 
cipica  tiio  dignity  and  power  of  the  divine  na- 
ture '?  Certainly,  because  it  is  not  against 
reason,  that  sins  can  be  forgiven  by  them 
which  have  the  Holy  Ghost  in  them.  For 
M4>«n  they  remit  or  retain,  the  spirit  which 


dwelleth  in  them,  remitteth  or  retaineth.  And 
that  shall  be  by  them  as  I  think  by  two  means, 
by  baptism  and  by  repentance.  For  either 
they  bring  men  that  believe  and  are  approved 
for  holiness  of  life,  unto  baptism,  and  dili- 
gently keep  the  unworthy  from  it :  or  when 
the  children  of  the  Church  offend,  they  rebuke 
them,  and  pardon  them  when  they  repent. 
As  Paul  sometimes  delivered  the  fornicatoi 
among  the  Corinthians,  unto  the  destructioL 
of  the  flesh,  that  his  spirit  might  be  saved, 
and  received  him  again,  that  he  should  no 
be  overwhelmed  with  greater  sorrow."  Am- 
brose hath  none  other  meaning,  nor  any  word 
of  the  Sacrament  of  Penance  :  but  reasoneth 
against  the  Novatians,  which  denied  that  sins 
could  be  forgiven  after  baptism  by  the  minis- 
try of  men,  wherein  you  do  impudently  be 
lie  us,  to  match  us  with  them.  His  wordlsare 
these :  "  What  skilleth  it  whether  the  Priests 
do  challenge  this  authority  given  unto  them, 
by  repentance,  or  by  baptism  ?  there  is  one 
ministry  in  both.  But  thou  wilt  say,  that  in 
baptism  the  grace  of  the  mysteries  doth  work: 
what?  in  repentance  doth  not  the  name  of 
God  work?"  By  these  words  it  appeareth, 
that  Ambrose  acknowledgeth  no  Sacrament 
of  Penance  or  repentance.  For  then  he  would 
have  said  :  Doth  not  the  same  grace  of  the 
mysteries  work  in  penance  ?  Are  they  not 
both  sacraments  alike  ?  But  he  saith,  "  Doth 
not  the  name  of  God  work?"  meaning,  that 
the  grace  of  remission  of  sins,  which  is  grant- 
ed in  the  name  of  God  to  the  penitent,  is  as 
efTectual  without  a  sacrament,  as  in  a  sacra- 
ment. 

23.  At  the  institution  of  the  Holy  Sacrament 
of  our  Lord's  Supper,  there  was  no  word  of 
sacrifice  or  power  of  sacrificing  given  to 
Priests.  But  where  you  say,  the  second 
faculty  of  priesthood,  consisting  in  power  to 
remit  sins,  is  here  instituted:  you  confess 
they  were  made  but  half  Priests  before.  But 
how  I  pray  you  could  they  baptize  or  minister 
the  Lord's  Supper,  without  power  of  remis- 
sion of  sins  unto  the  penitent?  Therefore 
here  is  no  Sacrainent  of  penance  instituted, 
but  the  authority  of  their  Apostleship,  con- 
firmed and  renewed  unto  them  and  their  suc- 
cessors, ministers  of  the  Church.  Moreover, 
you  shall  never  be  able  to  prove,  that  the 
power  of  remission  of  sins  doth  imply  con- 
fession to  a  Priest,  or  satisfaction  of  work: 
neither  is  there  any  word  in  the  Holy  Scrip- 
tures, to  declare  these  two  parts  necessary 
to  repentance.  Neither  doth  it  follow  of  any 
necessity,  that  men  are  bound  to  submit  them- 
selves to  the  judgment  of  Priests,  if  they 
have  authority  to  forgive  sins.  Neither  were 
their  power  piven  in  vain,  if  none  were  bound 
to  seek  absolution  at  their  hands :  for  they  are 
bound  to  offer  it  to  all  true  penitent  sinners, 
although  they  seek  it  not  at  their  hands,  yea 
to  e.xhort  and  desire  men  to  be  reconciled 
unto  God  by  their  ministry,  2.  Cor.  5.  20.  Luke 
24.  47.  Again,  men  may  seek  absolution  at 
their  hands,  though  they  be  not  bound  to  sub- 
mit themselves  to  their  judgment,  nor  vet  to 
confess  all,  or  any  of  their  particular  iinntal 


stns  unto  them.  And  where  you  quote  Cy- 
prian de  Lapsis,  he  speaketh  not  one  word  of 
the  necessity  oi  the  cont'ession  of  all  sins  to 
a  Priest,  but  of  them  that  had  openly  fallen  to 
idolatry,  who  were  bound  openly  to  acknow- 
ledge their  sin,  before  they  could  be  received 
into  the  communion  of  the  faithful :  commend- 
ing them  also,  which  although  they  had  not 
openly  fallen,  yet  having  but  only  thought  to 
yield  to  idolatry,  being  pricked  in  conscience 
confessed  the  same  to  the  Priest,  and  sought 
comfort  and  wholesome  medicine,  though  it 
were  but  for  small  wounds,  in  comparison  of 
them  that  had  yielded  in  act,  Hierom  sailh, 
"  That  as  in  the  law  the  Priest  maketh  the 
leper  clean  or  unclean,  so  here  also  the 
Bishop  or  Priest  bindeth  or  looseth,  not  them 
that  are  innocent  or  guilty,  but  according  to 
his  office,  when  he  hearetli  the  diversities  of 
sinners,  he  knoweth  who  is  to  be  bound  and 
who  to  be  loosed."  Here  is  no  word  of  the 
necessity  of  Confession,  but  only  he  showeth 
that  the  Bi.shop  or  Priest,  hath  none  other 
power  of  binding  and  loosing,  than  the  Priest 
of  tJie  Law  had  in  making  clean  or  unclean, 
which  he  did  none  otherwise  but  by  declaring 
and  pronoimcing  who  was  clean,  and  who  was 
unclean.  So  the  minister  of  the  Church  hear- 
ing that  there  be  sinners  penitent  and  unpeni- 
tent, knoweth  to  bind  the  one,  and  loose  the  ] 
other.  '■ 

Moreover,  where  you  say  the  authority  to 
retain  sins,  consisteth  especially  in  enjoining  ' 
satisfaction,  &c.  It  is  altogether  without  the 
testimony  of  the  Holy  Scriptures,  yea  contra- 
ry to  the  same,  which  teach,  "  that  all  penitent 
sinners  are  by  the  ministry  of  the  Church,  to 
be  assured  of  remission  of  their  sins  freely  , 
through  the  redemption  of  Christ."  Rovi.  3.  i 
25.  25.  l.John2.  I.and2.  &c.  For  by  the  death 
of  Christ,  is  made  a  full  satisfaction  to  the 
justice  of  God  for  our  sins,  and  not  by  any 
works  of  ours.  Christian  men  therefore  look 
to  have  remission  of  their  sins  in  the  Church, 
and  by  the  ministry  thereof  after  baptism, 
contrary  to  the  heresy  of  the  Novatians,  but 
not  by  any  sacrament  of  penance.  For  neither 
Ambrose,  Socrates,  or  Hierom,  do  once  name 
the  sacrament  of  penance  in  the  places  noted  : 
but  show  that  the  ministers  of  the  Church 
have  authority  as  well  to  loose  as  to  bind,  to 
forgive  sins  as  to  retain  :  whereas  the  Nova- 
tians granted  the  one,  and  denied  the  other. 
Augustin  joining  reconciliation  of  them  that 
are'bound  to  baptism,  doth  not  thereby  acknow 
ledge  a  sacrament  of  the  one,  as  well  as  ot  the 
other.  The  like  is  to  be  said  of  the  lamentation 
described  by  Victor  Uticensis  :  and  the  com- 
plaint of  Cyprian,  Ep.  54,  for  the  necessity  of 
reconciliation  by  the  ministry  of  the  Church, 
of  those  that  are  bound  by  the  same,  doth  not 
prove  a  sacrament  of  penance,  which  is  the 
matter  we  stand  upon.  That  the  power  here 
given,  is  exercised  by  preaching  and  de- 
nouncing the  promises  or  threats  of  God, 
either  publicly  or  privately,  you  know  not 
what  it  meaneth  :  but  even  the  "Fathers  whom 
you  have  cited,  do  testify  the  same,  as  appear- 
etb  by  their  sayings  before  remembered. 
18 


IN.  137 

That  confession  may  be  made  profitably  when 
a  man's  conscience  cannot  otlierwise  be  satis- 
fied, we  deny  not :  but  that  it  is  always  ne- 
cessary for  obtaining  remission  of  sins,  we 
utterly  deny  The  saying  of  Chrysostoin  we 
acknowledge,  understanding  this  power  to  be 
given  to  the  ministers  of  the  Church,  as  am- 
bassadors of  Christ,  whose  sentence  being 
uttered  in  earth  according  to  their  commis- 
sion, is  ratified  in  heaven.  But  how  this  pow- 
er is  exercised,  Chrysost.  also  showeth,  cap. 
6,  of  the  same  book,  "not  only  by  teaching 
and  admonishing,  but  also  by  prayer."  And 
concerning  the  necessity  of  confession  to  the 
Priest  what  Cyprian  saith  in  his  book  de  Lap 
sis,  I  have  showed  before.  The  former  place 
is  a  commendation  of  them  which  confessed, 
even  their  purpose  of  defiling  themselves  with 
idolatry,  though  they  did  not  accomplish  it  in 
act,  in  comparison  of  other  that  would  be  re- 
stored to  the  fellowship  of  the  Church,  with- 
out any  confession  when  they  had  actually 
and  openly  fallen  :  which  doth  not  argue  any 
necessity  of  confession,  in  the  same  or  in  any 
such.  In  the  second  place  he  urgeth  open 
confession  and  satisfaction  to  the  Church 
which  by  their  fall  was  ofiended,  of  them  that 
had  openly  fallen  into  idolatry.  So  the  place 
nothing  proveth  the  necessity  of  confession 
of  all  sins,  nor  satisfaction  to  the  justice  of 
God.  Cyril  also,  or  Origen,  in  Leu.  lib.  2. 
speaketh  of  hard  discipline  and  open  penance 
for  open  and  heinous  sins :  the  words  are 
these :  "  There  is  yet  a  seventh  way  of 
remission  of  sins,  although  hard  and  labori- 
ous, remission  of  sins  by  repentance,  when 
the  sinner  washeth  his  bed  with  tears,  and  his 
tears  are  made  his  bread  day  and  night,  when 
he  is  not  ashamed  to  declare  his  sin  to  the 
Lord's  Priest,  and  to  seek  medicine  according 
to  him  which  saith,  I  said,  1  will  confess  mine 
unrighteousness  against  myself,  and  thou  hast 
remitted  the  impiety  of  my  heart."  You  must 
remember  there  are  six  other  ways  of  remis- 
sion of  sins,  in  which  no  confession  unto  the 
Priest  is  required,  neither  is  it  here  required 
as  necessary,  but  in  case  of  that  hard  and  la- 
borious kind  of  repentance,  which  was  ap- 
pointed to  open  and  notorious  offenders.  And 
yet  by  the  text  of  the  Prophet,  which  he  citeth, 
it  may  seem  he  meaneth  by  the  Priest  of  God, 
our  Saviour  Christ :  for  the  Prophet  speaketh 
of  confession  to  God  only.  Tertuljian  in  his 
book  de  pmnitenlia,  speaketh  only  of  public 
confession  of  them  that  had  openly  fallen. 
Hierom.  in  Eccles.  10,  saith,  "if  the  serpent  the 
devil  hath  bitten  any  man  privily,  and  with- 
out any  man's  knowledge  hath  infected  him 
with  the  poison  of  sin,  if  he  that  is  stricken 
doth  hold  his  peace,  and  do  not  repent,  nor 
will  confess  his  wound  to  his  brother  and 
master,  the  master  which  hath  a  tongue  to 
cure  him,  cannot  easily  profit  him  :  for  if  the 
sick  man  be  ashamed  to  confess  his  wound  to 
the  physician  which  he  knoweth  not,  medicine 
or  physic  heal  not."  This  place  doth  not  in- 
fer a  necessity  of  confession,  but  where  the 
conscience  is  especially  troubled,  not  to  the 
Priest,  but  to  any  learned  brother,  which  by 


138 


JOHN. 


comfortable  exhortation  may  cure  him.    Basil 
saith,  "  The  confession  or  declaration  of  sins, 
is  after  the  same  manner  as  the   showing  ot 
the  passions  of  the  body.    Therefore  a>  men 
do  not  open  the  passions  of  their  body  to  all 
men,  nor  to  any  kind  of  men,  but  to  those  that 
are  skilful  to  cure  them,  so  the  confession  of 
sins  ought  to  be  made  to  them  that  are  able 
to  healtheni,   as  it  is  written ;  you  that  are 
able,  bear  the  intirmitiesof  the  weak,  that  is, 
take  them  away  by  careful  looking  to  them." 
These  words  do  not  affirm  that  all  o;ir  sins 
must  of  necessity  be  confessed  to  a  Priest,  but 
that  choice  must  be  made  of  a  godly  learned 
physician  of  the  soul,  when  we  do  make  de- 
claration   of  any  of  them,    whether  he    be 
Priest  or  no,  that  is  able  to  minister  spiritual 
medicine  unto  them.  Whereby  it  may  rightly 
be  gathered,  that  in  vain  men  make  their  con- 
fession   to  many   Popish  Priests,  which  be 
altogether    unlearned    and  unskilful.     Basil 
speaketh  for    the   instruction  of   them   that 
lived  in  monasteries  in  his  time,  among  whom 
many  were   learned  and  able  to  give  good 
counsel  that   were  no  Priests.     But  Leo  you 
say  nameth  Priests,  Ep.  80.  he  doth  so  indeed, 
and   secret  corifession   as   sufficient  against 
them,  that  required  open  confession  as  neces- 
sary :  yet  saith  he  not,  that  confession  to  the 
Priest  of  all  sins,  is  always  necessary.    For 
that  it  ise.xpedient  in  some  cases,  for  men  to 
confess  their  sins  to  their  Pastor,   we  deny 
not,  but  you  have  not  proved  that  it  is  always 
necessary.    The  words  of  Hierom  be  as  I 
have  declared  before.  "  When  he  hath  heard 
the  diversities  or  divers   kinds   of   sins,   he 
knoweth  who  is  to  be  bound,  or  who  to  be 
loosed  :"  namely,  the  penitent  to  be  loosed, 
the  impenitent  to  be  bound.    Which  he  can- 
not do,  by  hearing  the  variety  of  sins :    for 
all  sins  are  to  be  pardoned  to  them  that  repent, 
and  no  sin  is  to  be  remitted  to  the  impenitent. 
That  Ambrose  heard  sometimes  secret  con- 
fessions, and  kept  them  secret,  we  give  ere 
ditto  Paulinus  :    but  that  confession  of  all 
ains  to  a  Priest  is    necessary  to  obtain  re- 
mission of  sins,  neither  Ambrose  nor  Pauli- 
nus, nor  any  ancient   godly  Father  doth   tell 
us.    Augustin,  horn.  49.    speaketh    of   open 
penance  for  them  that  had  openly  committed 
adultery,'  as  it  appeareth  by  the  example  of 
Theodosius  the  Emperor,  which  he  bringcth 
to  persuade  them,  saying,  "  God  would  have 
the  Emperor  do  open  penance  before  the  peo- 
ple,  specially  because   his  sin  could  not  be 
kept  close,   and  is  the  Senator  ashamed  of 
that  the  Emperor  was  not  ashamed  ?"  I  have 
answered  before  to  Ambrose,  and  Cja^rian, 
that  neither  of  them  speaketh  a  word  for  the 
necessity  of  the   confession  of  all  sins  to  a 
Priest.     The  author  of  a  book,  devcraetfaha 
pmniientia  writeth  against  Augustin  by  name, 
and  by  the  stile  showeth  himself  to  be  a  late 
writer  in  comparison  of  Augustin.     Yet  he 
thinkeih  not  confession  to  a  Priest  to  be  so 
necessary,  but  that  if  a  Priest  be  wantino;,  a 
man  may  confess  to  his  neighbour,  and  shall 
nave  pardon,  aa  the  lepers  that  went  to  show 
their  faces  to  the  Priests,  were  healed  befor- 


they  caine  to  them.  But  that  confession  of 
secret  sins  is  not  necessary  to  be  made  to  any 
man,  but  only  to  God,  Chrysostom  showeth 
Horn,  de  pcBnilent.  et  confessione :  "  it  is  not  ne- 
cessary to  confess  in  the  presence  of  winesses, 
let  examination  of  thine  offences  be  made  in 
thought,  let  this  judgement  be  without  a  wit- 
ness, let  God  only  see  thee  making  thy  con- 
fession :  God  which  casteth  not  thy  sins  in 
thy  teeth,  butlooseth  thy  sins  for  thy  shame." 
Again,  in  Ep.  ad  Heb.  Horn.  31.  "  I  say  not  to 
thee  that  thou  ought  to  bewray  thyself  abroad, 
nor  that  thou  shouldst  accuse  thyself  before 
other  men.  But  I  will  have  thee  obey  the 
Prophet  saying,  reveal  thy  way  to  the  Lord, 
confess  thy  sms  before  God'"  The  like  say- 
ing he  hath  in  Psal.  50.  horn.  2.  and  in  many 
other  places  of  his  works. 

Chapter  21. 
7.  AuOTstin  in  that  allegory,  doth  not  in 
one  word  signitV  the  preferment  of  Peter  be- 
fore the  rest  of^  the  Apostles.  If  Gregory 
himself  a  Bishop  of  Rome,  and  so  near  the 
open  manisfestation  of  Antichrist  in  that  See, 
that  he  prophesied  of  the  forerunner,  gather 
something  for  Peter's  primacy,  it  is  no  mar- 
vel :  yet  it  is  little  that  he  saith  in  this  Horn. 
24.  for  the  Pope's  supremacy.  His  words  are 
these :  "  I  think  your  charity  doth  already 
consider  what  it  is  that  Peter  draweth  the  net 
to  the  land.  For  to  him  the  Holy  Church  was 
committed,  to  him  it  is  said  specially,  Simon 
.lohannis,  lovest  thou  me  ?  Feed  my  sheep. 
That  which  is  afterward  opened  in  voice  is 
now  signified  in  work.  Therefore,  because  a 
preacher  of  the  Church  doth  separate  us  from 
the  ways  of  this  world,  surely  it  is  necessary 
that  Peter  draw  to  land  the  net  full  of  fishes. 
For  he  draweth  the  fishes  to  the  steadfastness 
of  the  shore,  because  by  the  voice  of  holy 
preaching,  he  showeth  to  the  faithful  the 
steadfastness  of  their  eternal  country.  This 
he  did  by  words,  this  he  did  by  epistles,  this 
he  doth  daily  by  signs  of  miracles.  So  often 
as  by  him  we  are  converted  to  the  love  of 
eternal  rest:  so  often  as  we  are  separated 
from  the  tumults  of  earthly  things :  what  are 
we  else,  but  sent  into  the  net  of  faith,  as  fishes, 
and  drawn  to  the  shore?"  In  these  words, 
there  is  no  more  granted  to  Peter,  than  was 
true  of  all  the  Apostles,  yea,  than  is  true  qf 
every  Preacher  of  the  Gospel.  Bernard  is  so 
late  a  writer,  that  we  defer  nothing  to  his 
authority. 

\^.  Christ  maketh  not  Peter  his  Vicar  gen- 
eral, more  than  every  one  of  his  Apostles, 
who  had  every  one  a  general  charge  of  all  the 
flock  of  Christ's  sheep. 

17.  As  Malt.  16,  the  Church  was  promised 
to  be  builded  none  otherwise  upon  Peter  than 
upon  all  the  Apostles,  and  thart  the  keys  of 
heaven  should  be  given  to  him,  no  more  than 
to  all  the  Apostles  :  so  Peter  here  is  made  no 
more  general  Pastor  and  governor  of  Christ's 
flock,  than  all  and  every  one  of  the  Apostles 
is.  Nor  all  the  logic  in  the  world  can  other- 
wise conclude  out  of  the  words  of  the  te.xt. 
Neither  do  the  Protestants  to  uphold  their 


JOHN. 


139 


Archbishop  against  tlie  Puritans,  as  you  call 
vtheni,  avouch  or  prove  any  such  preeminence 
of  Peter  above  the  rest  of  the  Apostles,  that 
he  should  be  their  head,  and  they  to  depend  of 
him,  nor  acknowledge  any  primacy  of  Peter, 
but  a  primacy  of  order,  as  the  ancient  Fatliers 
do,  not  of  authority.  The  Archbishop's  au- 
thority for  external  government  of  the  Church, 
liath  better  arguments  to  uphold  it,  than  the 
feigned  supremacy  of  Peter.  Your  only  rea- 
son to  prove  a  diflercnce  of  preeminence  be- 
twixt Peter  and  the  rest,  is,  that  Christ  asked 
Peter  whether  he  loved  him  more  than  the 
rest.  Where  for  equal  charge,  no  difference 
of  love  had  been  required.  This  is  nothing 
but  a  foolish  sophism,  where  that  is  taken  for 
the  cause,  which  is  not  the  cause  indeed.^  For 
the  cause  why  Peter  was  bound  to  love  Christ 
more  than  the  rest,  was  that  Christ  had  forgiv- 
en him  more  than  the  rest,  according  to  the 
Parable,  Luhe  1.  For  having  thrice  denied  him, 
he  causeth  him  thrice  to  confess  that  he  loved 
him,  and  willeth  him  to  declare  his  greater 
love,  by  more  diligent  and  painful  feeding  of 
his  flock.  Wherefore  Peter's  greater  love 
proveth  not  any  greater  authority  given  unto 
him,  but  that  he  is  bound  to  greater  duty  and 
service  in  the  Church  of  Christ.  And  this  is 
the  uniform  consent  of  the  most  ancient  writ- 
ers upon  this  text.  ■  Augustin  fmding  no  su- 
premacy of  Peter  in  this  Scripture,  proveth 
thereby  the  duty  of  all  shepherds  to  feed  the 
flock  of  Christ,  for  the  love  of  Christ.  "  Our 
Lord  doth  first  ask  that  which  he  knew,  and 
that  not  once  but  twice  and  thrice  :  Whether 
Peter  doth  love  him :  neither  doth  he  hear  any 
thing  of  Peter  so  many  times,  but  that  he 
loveth  him:  neither  do'th  he  commend  any 
thing  to  Peter  so  many  times,  but  that  his 
sheep  should  be  fed.  There  is  rendered  to 
a  threefold  denying  a  threefold  confession, 
lest  his  tongue  should  be  less  serviceable  to 
love,  than  it  was  to  fear,  and  lest  death  ap- 
proaching should  seem  to  have  expressed 
more  of  liis  voice,  than  life  present.  Let  the 
duty  of  love  be  to  feed  the  Lord's  flock,  if  it 
were  a  token  of  fear  to  deny  the  shepherd. 
They  which  feed  the  sheep  of  Christ  with  this 
mind,  that  they  would  have  them  to  be  their 
sheep  and  not  Christ's,  are  convinced  to  love 
themselves  and  not  Christ,  of  desire  of  glory- 
ing, or  ruhng,  or  gaining,  not  of  love  of  obey- 
ing, of  helpmg  and  pleasing  God.  Against 
these  men  therefore  doth  the  voice  of  Christ 
watch,  so  often  repeated,  whom  the  Apostle 
lamenteth,  to  seek  their  own,  and  not  the  things 
of  Christ."   Tract.  123  in  John. 

Cyril  finding  as  little  for  Peter's  supremacy, 
hath  these  words,  "For  seeing^  Peter  which 
with  the  rest  was  adorned  by  Christ  himself 
■with  the  name  of  Apostleship,  denied  him 
thrice  in  the  time  of  his  passion,  there  is  now 
of  right  required  of  him  a  triple  confession  of 
love,  that  thrice  denying,  might  be  recompens- 
ed with  an  equal  nurnber  of  confessing.  So 
that  which  was  committed  in  words,  is  cured 
with  words.  Now  he  asked  of  him  if  he 
loved  more  than  the  rest.  For  he  that  had  ex- 
perience ot  the  greater  mercy  of  our  Lord  to- 


ward him,  ought  of  right  to  be  affected  with 
greater  love.  For  though  all  the  disciples 
generally  were  stricken  with  great  fear  when 
our  Lord  was  betrayed,  yet  Peter's  ofTeiice 
was  greater,  who  in  a  very  short  time  denied 
Christ  thrice.  P'or  so  much  therefore  as  by 
the  mercy  of  our  Saviour  he  obtained  forgive- 
ness of  a  greater  sin,  there  is  justly  demanded 
of  him  "reater  love.  For  to  whom  more  is 
remitted,  he  ought  to  love  more,  as  he  saith 
elsewhere.  Hereof  the  Church  receiveth  a 
rule  of  asking  them  thrice,  which  come  to 
baptism,  that  by  thrice  confessing  of  Christ, 
they  may  be  numbered  among  the  faithful. 
The  teachers  of  the  Church  also  do  learn,  that 
they  cannot  otherwise  be  joined  to  Christ,  ex- 
cept they  study  with  all  care  and  diligence, 
that  the  reasonable  sheep  may  be  well  fed, 
and  be  in  good  health."  And  a  little  after. 
"  Therefore  by  thrice  confession  of  Peter,  the 
crime  of  thrice  denying  is  avoided.  And  he 
saith.  Feed  my  lambs,  renewing  unto  him  the 
dignity  of  Apostleship,  lestby  Tiis  denial  that 
happened  by  human  infirmity,  it  might  be 
thought  to  have  been  weakened."  Lib.  12.  c.  46. 
in  John. 

Chrysostom,  though  not  so  plainly  yet  suffi- 
ciently expresseth  the  same  sense  :  "  There 
are  indeed  many  other  things  which  cause 
us  to  have  trust  in  God,  and  which  do  de- 
clare us  to  be  noble  and  approved.  But 
that  which  doth  most  of  all  procure  unto  us 
the  love  of  God,  it  is  the  love  of  our 
neighbour,  which  Christ  exacteth  of  Peter: 
for  when  they  had  ended  their  meat,  Jesus 
saith  to  Simon  Peter,  &c.  But  wherefore, 
omitting  the  rest,  doth  he  speak  to  Peter? 
He  was  the  mouth  of  the  Apostles,  and  princi- 
pal. Wherefore  Paul  also  went  to  see  him, 
beside  the  rest,  and  withal  to  show  him,  that 
now  he  was  to  be  trusted  :  for  as  though  he 
had  forgotten  his  denial,  he  doth  commit  the 
care  of  his  brethren  unto  him,  neither  men- 
tioneth  his  denying,  nor  casteth  it  in  his  teeth, 
he  only  saith.  If  thou  lovest  me,  take  care  of  a 
thy  brethren,  and  that  love  which  thou  hast 
showed  in  all  things,  and  wherein  I  delight, 
and  thy  life  which  thou  didst  say  thou 
wouldest  lay  down  for  me,  deliver  it  for  my 
sheep."  And  a  little  after  he  addeth,  Ter 
interrogat,  &c.  "  He  asketh  thrice,  and  al- 
ways commandeth  the  same  thing,  that  he 
might  show  how  great  care  he  hath  of  his 
sheep,  and  that  is  the  greatest  argument  of 
love."  And  lest  you  should  thinli  he  ascribed 
greater  authority  to  Peter,  than  to  the  rest  of 
tlie  Apostles,  for  that  he  saith  in  the  same 
Homily,  that  Ciirist  committed  to  Peter  the 
charge  ofthe  whole  world  :  He  saith  the  same 
of  Peter  and  John  together  ;  "  Seeing  they 
were  to  take  upon  them  the  charge  of  the 
whole  world."  In  John  horn.  87.  Therefore 
his  meaning  is,  that  Peter  as  first  in  order,  was 
the  mouth  ofthe  Apostles,  to  testify  of  all  their 
love,  and  that  was  spoken  to  him  of  feeding 
the  sheep  of  Christ,  bclongeth  equally  to  all 
the  Apostles.  Bcda  agreelh  in  words  fully 
with  Augustin.  Now  to  the  places  which  you 
cite  out  of  the  ancient  Fathers  :  First  I  say 


140 


JOHN. 


the  place  of  Cyprian  is  falsified  by  Pammelius, 
contrary  to  the  ancient  edition  in  print  and 
miiny  written  copies  yet  remaining,  yea  con- 
trary to  the  citation  thereof  by  Gratian  in  the 
Decrees  c.  24.  q.  1.  c.  Loquitur,  in  which  is  no 
mention  of  the  primacy  of  Peter,  and  the  very 
argument  of  the  place  is  directly  contrary  un- 
to It.  The  very  words  of  Cyprian  be  these  : 
"To  the  same  Peter  he  tiaith  after  his  resur- 
rection, Feed  my  sheep.  And  although  after 
his  resurrection  he  giveth  equal  power  to  all 
his  Aposdcs,  and  saith :  As  my  Father  sent 
me,  I  also  send  you,  receive  the  Holy  Ghost, 
whose  sms  you  shall  remit,  they  shall  be  re- 
mitted unto  him,  whose  you  shall  retain  they 
shall  be  retained  :  yet  that  he  might  manifest 
unity,  he  disposed  by  his  authority,  the  origi- 
nal of  the  same  unity,  beginning  of  one.  Veri- 
ly the  rest  of  the  Aposlles  were  the  same 
thin^  that  Peter  was,  endued  with  equal  fel- 
lowsliip,  both  of  honour  and  power,  but  the 
beginning  proceeded  from  one,  that  the 
Church  may  be  declared  to  be  one."  By  this 
true  allegation  of  Cyprian,  which  maketh  al- 
together against  Peter's  supremacy,  you  may 
see  what  is  shamefully  foisted  in  by  the  Pa- 
pists, which  nowadays  have  none  other  shift 
to  keep  their  credit  with  their  sottish  scho- 
lars, but  to  corrupt  and  falsify  the  writings  of 
the  ancient  Fathers  and  others,  as  appeareth 
by  their  Index  expurgatorius  lateh'  printed  to 
their  shame  perpetual,  which  they  determined 
to  have  been  kept  in  secret.  And  that  Cy- 
prian's meaning  is,  that  all  Bishops  have  equal' 
authority,  these  words  in  the  same  book  do 
plainly  convince  :  "  The  Bishop's  office  is  but 
one,  part  whereof  is  holden  in  whole  of  every 
several  Bishop."  So  that  every  one  hath  the 
whole  authority  for  his  part.  Rabanus  Matt- 
rus  de  institut.  der.  lib.  1.  cap.  4. 

But  that  the  vile  practice  of  the  Papists 
may  be  laid  open,  not  only  in  falsifying  the 
writings  of  the  Fathers,  but  also  in  wilful 
perverting  their  meaning  against  their  own 
knowledge  and  conscience,  it  shall  not  be 
amiss  to  set  down  their  own  words,  namely 
the  judgment  of  the  University  of  Douay, 
approved  by  the  censors  according  to  the  de- 
cree of  the  Council  of  Trent,  concerning  the 
book  of  Bertram.  The  title,  "  How  the  book 
of  Bertram,  Priest  of  the  body  and  blood  of 
our  liord,  being  amended  may  be  tolerated." 
"Although  we  make  no  great  account  of  this 
book,  and  therefore  we  would  not  greatly 
care  if  either  it  were  no  where  extant  or 
utterly  lost:  yet  seeing  it  hath  been  al- 
ready oftentimes  reprinted,  and  hath  been 
read  of  mo.st  men,  and  being  prohibited  by 
name,  hath  been  made  known  to  all  meii, 
seeing  filso  the  heretics  do  know  of  the  i)ro- 
hibilion  thereof  by  divers  catalogues,  and 
that  he  was  a  Catholic  Priest  and  a  Monk  of 
the  Abbey  of  Corbey,  and  was  well  beloved 
nnd  reverenced  not  so  much  of  Carolus  Mag- 
nus, ns  of  Carolus  Calvus,  nnd  doth  help  the 
Btory  of  that  age  :  and  seeing  that  in  other 
Cnfnolic  ancient  writers,  we  hear  very  many 
errors,  nnd  extenuate  them,  excuse  them, 
and  very  oftrntimes  hv  devising  sonio  prettv 


shift  we  deny  them,  and  do  feign  some  corit- 
modious  sense-  unto  them,  when  they  are  op- 
posed against  us  in  disputations  or  in  conflictiv 
with  the  adversaries:  we  do  not  see,  why 
Bertram  doth  not  deserve  the  same  equity 
and  diligent  recognition,  lest  the  heretics 
should  jangle  against  us,  that  we  burn  up  and 
prohibit  antiquity  which  maketh  for  them,  and 
therefore  it  is  no  marvel  that  so  few  things 
seem  to  make  for  them,  when  we  Catholics 
do  so  unreverently  hiss  out  and  destroy  anti- 
quity, which  birt  in  show  dissenteth  from  us. 
Moreover,  we  fear  lest  this  book  not  only  by 
heretics,  but  also  by  unruly  Catholics,  by 
means  of  the  prohibition  thereof,  may  be  read 
more  greedily,  alleged  more  odiously,  and  do 
more  hurt  bemg  inhibited,  than  if  it  were  per- 
mitted." 

Upon  these  consid-erations  they  take  order, 
and  show  how  this  book  at  the  next  print- 
ing shall  be  falsified,  by  adding,  putting  out, 
changing  of  the  words  and  sentences,  and  by 
perverting  the  whole  scope  and  meaning  of 
the  author.  Out  upon  you  antichristian  here- 
tics void  of  all  truth  and  honesty,  as  your 
own  words  and  deeds  declare. 

The  sayings  of  Chrvsostom  be  shamefully 
wrested  to  maintain  the  Pope's  supremacy, 
which  he  uttered  to  show  the  dignity  of  every 
Priest,  or  Minister  in  the  Church.  For  they 
are  spoken  to  coinfort  Basil,  whom  he  set 
forward  to  be  Priest,  when  he  avoided  it 
himself  Wherefore  Basil  in  the  beginning 
of  this  book,  complaineth  that  he  was  de- 
ceived by  him,  and  asket-li  what  he  should 
gain  by  this  office  that  he  might  be  persuaded 
that  he  was  not  deceived.  Chrysostom  an- 
swereth,  "  what  greater  gain  can  there  be. 
than  when  it  is  certain  you  do  those  thmgs 
which  Christ  himself  said  to  be  arguments  of 
love  towards  himself?  For  speaking  to  the 
chief  of  the  Apostles,  he  said ;  Peter  doest 
thou  love  me,"  &c.  And  so  proceedeth  in 
all  the  discourse,  showing  out  of  this  text,  the 
dignity  of  the  Church  Ministers,  to  whom 
Christ  hath  committed  the  charge  of  that  he 
loved  best  and  in  exereising  of  which  charge, 
he  would  have  our  love  towards  him,  special- 
ly to  appear.  So  in  the  former  place  by  you 
cited,  he  meaneth  not  by  Peter's  successors 
only  the  Bishop  of  Rome,  but  all  good  Minis- 
ters of  the  Church.  His  words  are,  "He 
committed  his  sheep  to  Peter,  and  to  them 
that  come  after  him."  For  it  had  pertained 
nothing  to  Basil,  if  he  had  spoken  of  the  dig- 
nity and  prerogative  proper  to  the  Bishops  of 
Rome.  In  the  second  place  he  saith  :  "  Wilt 
thou  still  quarrel  with  us,  that  thou  hast  not 
been  well  deceived,  when  thou  shah  he  made 
ruler  over  all  the  .•<ul)st;meo  of  (Jod,  and  when 
thou  (lo(-st  the  s;uiir  things,  which  when  Pe- 
ter did,  he  would  have  him  to  be  of  power, 
and  to  excel  the  rest  of  the  Apostles:  for  he 
saith,  Peter  doest  thou  love  me  moi*e  than 
these,"  (fee.  It  is  manifest  that  he  meaneth 
that  Basil  being  called  into  the  ministry  of 
the  Church,  was  made  equal  with  Peter  in 
dignity,  if  he  would  endeavour  to  be  equal 
with    him   in   love?      And    that   the  matter 


JOHN. 


141 


wherein  Christ  would  have  Peter  to  excel, 
was  in  love  and  diligent  feeding  ol'his  sheep  : 
The  charge  whereof,  is  not  to  be  committed 
but  imto  cuosen  men,  such  as  afterward  Ghry- 
sostoui  describeth :  and  not  to  the  Bishop  of 
Rome  only. 

Now  concerning  Gregory,  which  condemn- 
eth  the  name  of  imiversul  liishop  as  Anti- 
chrisLicin,  we  go  not  about  to  clear  him 
from  all  usurpation  of  jurisiUotion  more  than 
to  his  Hee  appertamed.  For  I  lie  mystery  of 
ini(jnity  preparing  to  the  open  mamfestation 
of  Aniicnnst,  long  before  did  work,  in  the 
See  of  Rome.  And  yet  all  that  he  asciibeth 
to  Peter,  doth  not  make  Peter  or  the  Pope, 
such  a  supreme  governor,  as  you  wouhl  have 
him.  That  he  saithof  the  Couiui! ..(  I'liaice- 
don,  seeing  it  appeareth  not  in  iIm  ;mw  uI  lUe 
Council,  but  a  contrary  decnc.  wm  tciii  iiie 
Council  made  the  Bishop  of  Coiistaniiuoide 
equal  with  the  Bishop  of  Rome,  nothwith- 
standing  all  the  lajiour  that  Leo  then  Bishop 
of  Rome  could  nuike  by  himself  and  his 
deputies,  deserveth  no  credit.  His  predeces- 
sors alleged  a  counterfeit  Canon  of  the  Coun- 
cil of  Nice  for  their  prerogative,  but  the  for- 
gery was  discovered  m  the  Council  of'Africa, 
cap.  105.  Where  you  say,  the  Council  of 
Chalcedon  would  not  give  any  unjust  title  to 
any  man,  you  acknowledge  the  dignity  of  the 
See  of  Constantinople  equal*  to  the  See  of 
Rome  in  all  things,  seniority  except,  to  be 
just,  which  was  granted  and  concluded  in  the 
last  session,  Act.  16.  And  whereas  you  say, 
the  title  of  universal  Bishop  otfered  to  the 
Bishop  of  Rome,  I  know  not  in  what  sense 
was  true  and  lawful,  and  only  in  the  Bishop 
of  Constantinople  and  other  which  had  no 
right  to  it,  it  was  insolent,  unjust,  and  anti- 
christian,  you  speak  clean  contrary  to  Grego- 
ry's mind,  who  condenuied  it  as  simply  unlaw- 
ful in  any  man,  and  saith  :  "That  none  of  his 
predecessors  would  use  that  so  profane  title, 
although  it  was  offered  by  the  Coimcil  of 
Chalcedon.  lib.  4.  ep.  80.  ep.  36.  and  a  name  of 
proud  appellation,"  being  given  to  himself,  lib. 
7.  ep.  30.  In  the  same  epistle  he  denieth, 
that  he  commanded  the  Bisliop  of  Alexandria, 
and  saith  that  such  "  proud  terms  proceeded 
from  the  root  of  vanity,  which  ought  to  be  far 
from  his  hearing."  Whereby  it  is  manifest, 
that  although  he  thought  too  highly  of  the 


dignity  of  his  Sec  of  Rome  yet  he  was  far 
from  the  antichristian  pride,  ot  the  most  that 
succeeded  him.  Finally,  the  reason  that  he 
useth  m  condemning  the  name  of  Universal 
Bishop,  and  why  he  refuseth  it,  do  plainly  de- 
clare, that  it  cannot  be  just  or  lawful  in  any 
Bishop,  or  in  any  sense. 

Moreover,  we  deny  not  but  Leo  the  Great 
took  too  much  upon  him,  as  some  of  his  pre- 
decessors had  done  before  him,  yet  did  he 
never  arrogate  half  so  much  as  the  Popes  do 
at  this  time.  The  authority  of  Bernard,  who 
hved  in  the  time  of  Antichrist's  chief  exalta- 
tion, and  was  in  many  points  deceived  with 
his  errors,  is  not  to  be  regarded  in  this  con- 
troversy. The  Greek  Verb  signifying  to  go- 
vern as  a  shepherd  ruleth  his  sheep,  addeth 
no  more  authority  to  Peter,  than  to  any  other 
Bishop  or  Elder  of  tlie  Church,  to  whom  it  is 
also  used.     Acts  20.  28. 

18.  That  Peter  was  martyred,  may  be  con- 
cluded out  of  this  place  :  but  that  he  was  cru- 
cified, it  cannot  be  proved  out  of  the  words  of 
this  text.  And  least  of  all  that  he  was  cru- 
cified at  Rome.  And  although  many  of  the 
ancient  writers  affirm  that  he  died  at  Rome, 
yet  it  may  be  doubted  of,  seeing  other  parts 
of  their  report,  as  of  Peter's  sitting  five  and 
twenty  years  at  Rome,  are  confuted  by  the 
Scriptures.  Beza  in  this  place  doth  not  ab- 
solutely deny  Peter's  being  at  Rome,  nor  yet 
his  crucifyuig  there,  but  that  most  impudent 
fable  of  the  passion  of  Peter,  bearing  the 
name  of  Linus,  by  which  it  might  be  con- 
cluded, that  Peter  was  justly  condemned  for 
drawing  men's  wives  from  their  husbands. 
But  the  fable  is  worthy  of  no  credit. 

25.  There  is  written  sufficient,  that  we  may 
believe  that  -Tesus  is  Christ,  and  that  believing 
we  may  have  life  in  his  name,Jo/(7!  20. 31.  there- 
fore all  things  necessary  to  salvation  are  con- 
tained in  the  Scriptures.  The  Evangelist 
saith  not,  that  any  thing  is  omitted  of  his  doc- 
trine, but  of  his  acts  :  For  though  he  spake 
more  words  than  he  expressed,  yet  all  the 
doctrine  that  he  uttered  in  those  words  is 
contained  in  the  Scriptures  of  the  Old  and 
New  Testament.  The  Apostles  preached 
nothing  but  that  which  was  contained  in  the 
Scriptures.  Act.  17.  11.  and  26.  22.  Rom.  1.  2. 
Gregorius  BcBticus  Hibertanoi  sedis  episcopus  ad 
Galium  Flacidiam 


ANSWER  TO  THE  ARGUMENT  OF  THE  ACTS  OF  THE  APOSTLES. 


It  is  needless  to  write  any  thing  against  the  I  neither  was  the  Gospel  translated  from  Je- 
scope  of  this  preface,  when  there  is  none  so  rusalem,  at  that  time  where  the  history 
sottishly  addicted  to  Popery,  but  if  he  have  of  the  Acts  recordeth  that  Paul  came  to 
the  understanding  of  a  natural  man,  he  may  Rome,  for  then  the  Church  flourished  there 
easily  perceive  how  wretchedly  you  go  about,  under  James,  and  many  ten  thousands  of 
to  wring  out  of  the  Acts  of  the  Apostles,  a  the  .Jewish  nation,  were  believers,  Acts  21, 
usurped  title  ofheadship,  for  the  city  of  Rome,  i  20.  Neither  doth  Luke  in  the  Acts,  so 
First  you  say  it  delivereth  the  Gospel  to  be  |  much  as  in  one  word  insinuate,  how  the 
translated  from  Jerusalem,  the  head  city  of  ]  Gospel  was  first  brought  to  Rome,  for  it 
the  Jews,  to  Rome,  the  head  city  of  the  Gen-  had  continued  there  many  years  before 
tiles.  Which  is  utterly  false  in  both  parts.  Fori  Paul  came  thither,  as  appeareth  by  his  Epis- 


142 


ACTS. 


tie  to  the  Romans-  Except  that  he  maketh 
mention  of  Aquilu  and  Friscilla,  lately  come 
from  Rome  lo  Corinth,  upon  the  command- 
ment of  Claudius,  by  which  Aquila,  perhaps, 
the  Gospel  was  first  brouglit  to  Rome.  But 
hereof  we  will  not  contend.  Certain  it  is, 
that  liie  Gospel  was  not  taken  from  Jerusa- 
lem, nor  sent,  as  it  were,  to  Rome  when  Paul 
was  delivered  to  the  Romans.  For  it  was 
there  long  before;  the  Church,  as  you  confess, 
being  planted  there  by  Peter  himself  Ag-ain, 
what  blasphemous  impudence  is  it  to  say, 
"  That  St.  Luke  cared  not  to  tell  the  appear- 
ing of  Paul  before  Caesar,  because  his  pur-! 
pose  was  no  more,  but  to  show  the  new  Je- 
rusalem of  theChristians,  where  Christ  would 
place  the  chief  seat  of  his  Church  :"  when  it 
is  certain  that  he  ended  his  story  before  Paul 
did  appear.  For  upon  his  appearance,  he 
was  delivered,  as  he  testineth  himself, 
1  Tim.  4. 17.  And  as  for  that,  which  you  make 
his  only  purpose,  what  antichristian  presump- 
tion is  it  to  affirm,  that  to  be  his  only  purpose, 
which  he  doth  not  in  any  word  signify  ? 
Whereas  his  purpose  is  sufficiently  to  be 
gathered  out  of  the  preface  unto  his  Gospel, 
whereunto  he  joineth  this  second  book  of  the 
Acts,  to  declare  the  doctrines  and  doings  ot 
the  Apostles,  conformable  to  the  deeds  and 
doctrine  of  their  Master,  for  the  certainty  and 
assurance  of  the  faith  of  Theophilus,  and  of 
the  whole  Church.  Again  it  is  false,  that  you 
say,  "  The  Fathers  and  all  Catholics,  have 
always  looked  to  Rome,  as  the  Jews  did  toj 
Jerusalem.  For  although,  while  the  Church 
flourished  there,  they  had  some  respect  unto  j 
it,  because  it  was  the  chief  city  of  the  i 
Empire,  to  which  and  Irom  which,  might  be  i 
most  convenient  concourse,  and  recourse  :  \ 
Yet  did   they  not  so  regard  the  Church  of  | 


Rome,  that  they  would  be  always  ruled  by  it. 
Polycarp  coming  to  Rome,  would  not  give 
place  to  the  Churcli  of  R6me,  nor  to  Anicetus 
Bishop  thereof,  in  the  celebration  of  Easter. 
Euseb.  lib.  5.  cap.  26.  When  Victor  Bishop  of 
Rome,  about  the  same  question,  would  have 
excommunicated  the  bishops  of  Asia,  he  was 
countermanded  by  them,  and  was  rebuked  by 
Ireneus,  Polycrates,  and  others.  Euseb.  lib.  5. 
cap.  25.  Cyprian  and  the  Bishops  of  Africa, 
would  not  yield  to  Stephanus,  in  the  question 
of  the  baptism  of  heretics.  Epis.  ad  Pomp.  el. 
Cone.  Aph.  Firmilianus  and  the  Bishops  of 
the  East,  stood  against  him  in  the  same  cause, 
Apud.  Cyp.  Ep.  75.  Euseb.  lib.  7.  cap.  4.  The 
Council  of  Nice  made  all  the  Patriarchs  equal 
with  the  Bishop  of  Rome,  cap.  6.  The  Bi- 
shops of  Africa  forbade  the  ambitious  titles 
which  began  to  be  given  to  the  bishops  of 
Rome.  Cone.  Carth.  3.  cap.  6.  They  forbade 
appeals  to  Rome.  Cone.  Milevit.  cap.  22. 
Aphrycan.  cap.  92.  The  general  Council  of 
Chalcedon  regarded  not  the  negative  voice 
of  Leo  Bishop  of  Rome,  or  of  his  Legates. 
Acts  16.  The  Church  of  Ravenna,  in  Italy 
hard  under  the  Pope's  nose,  for  many  years 
together,  would  not  acknowledge  his  superi- 
ority. Platini  in  Don.  1.  Yea  it  is  so  far  off, 
that  the  Fathers  esteemed  Rome  to  be  Jeru- 
salem of  the  Christians,  that  they  judged  it  to 
be  Babylon  of  Antichrist.  Tertull.  cont.  Marc, 
lib.  3.  Aug.  de  CivU.  lib.  16.  cap.  17.  et  lib.  18. 
cap.  2.  et  22.  Hiero.  Algasiquest.  11.  et  in  Esa. 
lib.  13.  cap.  4.  FrcBjht  in  Didym.,  &c.  To 
conclude,  3.  Luke  writeth  no  more  of  Pe-  \ 
ter  and  the  rest  of  the  Apostles,  than  he 
knew  certainly  to  be  true.  Of  Paul  he 
wrote  more  at  large,  because  he  kept  him  * 
company  in  all  his  peregrination,  and  was  pre- 
sent at  the  most  matters,  whereof  he  writeth. 


ANSWER  TO  THE  ANNOTATIONS  ON  THE  ACTS  OF  THE 
APOSTLES. 


Chapter  1. 

5.  The  ministryof  man  giveth  not  the  Holy 
Ghost,  but  Christ  by  man's  ministry  as  well 
in  the  baptism  of  John,  wherewnth  he  himself 
was  baptized  and  received  the  Holy  Ghost, 
as  also  in  the  baptism  of  his  Disciples.  Hie- 
rom  saith,  that  our  Saviour  Christ  received  the 
Holy  Ghost  immediately  after  his  baptism  : 
"That  it  might  be  declared  unto  us  that  it  is 
a  true  baptism  whither  the  Holy  Ghost  coni- 
eth."     Cont.  Lucif. 

7.  It  is  for  us  to  know  the  coming  of  Anti- 
christ, so  far  forth  as  God  hath  revealed  in 
the  holy  Scri[)tures.  But  you  the  ministers 
of  Antichrist  would  have  no  inquiry  to  be 
made  of  him,  lest  he  should  be  found  in  the 
See  of  Rome,  the  Western  Babylon,  as  Au- ! 
gustin  doth  call  that  city-  i 

11.  We  believe,  that  Christ's  flesh  is  verily  i 
eaten,  both  in  that  sacrament,  and  otherwise  [ 
in  baptism,  and  without  both  by  faith,  after  a 
spiritual  manner,  for  so  doth  Chrysostom  [ 
mean,  notwithstanding  his  ascension.    But 


his  ascension  and  sitting  at  the  right  hand  of 
God  in  heaven,  until  he  come  to  judgment,  is 
a  sufficient  argunient  against  the  corporal  pre- 
sence of  Christ  in  the  sacrament,  or  anywhere 
else  used  by  Augustin,  Tr.  27.  John  and  Tt.  50. 
"  You  shall  not  eat,"  saith  Augustin,  "  this 
body  which  you  see,  nor  drink  that  blood 
which  they  shall  shed,  that  shall  crucify  me: 
I  have  commended  unto  you  a  certain  sacra- 
ment, which  bein"  spiritually  understood, 
shall  give  you  life.'  Ps.  98.  "  If  Jesus  died 
not,  of  whom  is  this  sacrifice  a  token  and 
figure."     Chrys.  Matt.  Horn.  83. 

14.  Their  wives  are  comprehended,  as  well 
as  other  women,  for  it  were  inconvenient  to 
think  the  Apostles  would  exclude  their  own 
faithful  wives,  and  remain  shut  up  with  other 
women.  And  it  was  expedient  that  their 
wives  also  should  be  confirmed  by  the  Holy 
Ghost,  who  were  partly  to  be  companions  of 
the  painful  peregrination  of  their  husbands, 
partly  to  remain  patiently  without  them.  And 
if  you  had  not  forgotten  your  note  immedi- 


ACTS. 


113 


ately  before  given,  upon  tlie  ISih  verse,  you 
would  not  have  excluded  them  out  of  this 
company,  except  you  would  deny  I  hem  lo 
have  been  true  members  ol'thc  visible  Church. 
14.  For  the  assumption  of  the  Virgin  Mury, 
there  is  nothing  brought  but  counterlcit  stulli 
Denis,  Damascen,  Aihanasius.  For  in  that 
sermon  entitled  to  Athanasius,  the  author  doth 
so  distinctly  express  in  plain  terms,  that 
which  was  concluded  in  general  councils' 
long  after  his  death,  that  it  may  easily  appear 
to  have  been  written  many  hundred  years  af 
ter  his  death.  For  although  the  truth  of  the 
two  natures,  and  one  person  of  Christ,  was 
linown  and  acknowledged  of  Athanasius  be- 
fore the  heresies  of  Nestorius,  Eutyches,  and 
the  Monothelites  did  spring :  yet  he  did  not 
speak  so  expressly  against  their  subtleties, 
as  the  author  of  this  sermon  doth.  For  thai 
which  is  alleged  of  Dionyse,  there  is  nothing 
extant,  but  the  report  of  one  Juvenalius  in  the 
said  oration  of  Damascen,  who  citeth  whole 
matterout  of  the  stories  of  Euthymius,  which 
by  all  likelihood,  is  that  Euthyniiu;?  that  wrote 
upon  the  Gospels,  the  Psalms,  and  Panoplia, 
which  are  now  extant,  in  the  days  of  Alexius 
the  emperor  of  Constantinople,  long  after  the 
days  of  Damascen.  Beside  this,  the  very 
manner  of  the  narration,  argueth  it  to  be  fabu- 
lous. Euthymius  reporteth  that  Juvenalius 
bishop  of  Jerusalem,  being  demanded  of  Pul- 
cheria  the  empress  concerning  the  body  of 
the  Virgin  Mary,  which  was  believed  to  be 
buried  at  a  Church  in  Gethsemani,  which  the 
empress  desired  to  be  traiislated  to  Constan- 
tinople, to  a  Church  which  she  had  built 
in  Blachernis  the  third  year  of  Martianus  the 
emperor :  the  said  Juvenalius  ans^vered  thus  : 
''Out  of  the  authority  of  the  holy  books,  there 
is  nothing  written  of  those  things  which  pertain 
to  the  departure  of  the  blessed  Virgin,  only 
out  of  an  ancient  and  most  true  fame  we  have 
received,"  &c.  And  so  setteth  down  the  man- 
ner of  her  death  and  assumption,  and  pro- 
ceeding in  his  tale  to  show  that  Timothy  and 
Dioiiysius  were  there,  he  rehearsetii  a  large 
discourse  out  of  an  epistle  of  Dionysius  to 
Timotheus,  forgetting  that  a  little  before  he 
said,  he  had  nothing  out  only  by  fame.  And 
if  you  will  needs  have  this  liistory  to  be  true, 
we  must  needs  affirm  that  the  lessons  which 
you  read  on  the  assumption  day,  taken  also 
out  of  a  counterfeit  Hieroni  as  the  style  be- 
wrayeth,  are  itdse  and  untrue.  For  in  them 
the  author  saith,  that  he  did  write  this  trea- 
tise, that  Paula  and  Eustochium  might  have 
a  Latin  gift,  to  keep  the  solenuiity  of  this 
feast.  "  Lest  peradventure,  if  there  come  in 
your  hands  that  Apocryphal  writing  of  the 
passaiie  hence  of  the  blessed  Virgin,  you 
should  receive  doubtful  things  instead  of  cer- 
tain. Which  in  desire  of  reading  thereof, 
many  of  the  Latins  through  love  of  piety,  do 
embrace  more  dearly,  specially  seeing  of 
these  matters  no  other  thing  can  be  proved, 
but  thatthe  glorious  Virgin  as  this  day  depart- 
ed out  of  her  body-  And  her  sepulchre  is 
showed  to  us  which  see  it  unto  this  present 
time,  in  the  midst  of  the  valley  of  Josaphat, 


which  valley  is  placed  between  liic  mount 
Silo  and  the  mouiU  Olives,  which  also  you  of 
Paula,  have  seen  with  your  eyes,  where  in 
honour  of  her  is  built  a  Church  of  marvellous 
workmanship  of  stone,  in  which,  as  you  may 
know,  it  is  reported  there  of  all  men  that  she 
was  buried,  but  now  her  tomb  is  showed  to  be 
empty,  to  them  that  see  it.  These  things  I 
have  said  to  this  end,  because  many  or  us 
doubt  whetlier  she  were  assumpted  together 
with  her  body :  or  else  died  leaving  her  body 
behind.  But  how,  or  at  what  time,  or  by  what 
persons  her  most  holy  body  was  taken  away, 
or  where  it  is  laid,  or  whether  she  be  risen 
again  it  is  unknown.  Although  some  would 
affirm  that  she  is  already  raised  up  to  lii'e,  and 
clothed  with  blessed  immortality  in  heaven 
\\ith  Christ.  Many  also  affirm  that  John  the 
Evangelist,  the  minister  of  the  blessed  Virgin 
is  risen  again  :  because  nothing  is  found  in 
his  sepulchre  but  Manna.  But  what  of  these 
things  may  be  judged  most  true,  we  are  un- 
certain. '\  et  better  do  we  commit  the  whole 
matter  to.God,  to  whom  nothing  is  impossible, 
than  that  we  would  rashly  define  any  thing  W 
our  authority,  which  we  do  not  prove."  If 
this  authority  be  good,  which  h.  ing  read  in 
your  popish  service  maketh  the  story  of  her 
assumption  apocryphal,  and  the  matter  itself 
doubtful:  then  is  the  other  story  which. you 
have  set  down  false,  that  maketh  it  certain. 
If  that  which  you  have  set  down  be  true,  then 
is  that  false  which  you  read  solemnly  in  your 
Church  service.  Beside  this,  compare  their 
reports  of  the  place  of  her  burial,  and  the  one 
author  convinceth  the  other  of  falsehood. 
Your  Church  lesson  out  of  a  counterfeit  Hie- 
rom,  saith,  the  Church  and  place  of  her  burial 
standeth  in  the  midst  of  the  valley  of  Josaphat. 
Juvenalius  bishop  of  Jerusalem,  in  your  fable 
out  of  Damascen,  saith,  the  Church  and  se- 
pulchre in  Gethsemane,  which  according  to 
the  gospels  of  Matthew,  Mark,  and  Luke,  is 
in  mount  Olivet,  and  after  John's  gospel,  on 
the  other  side  oi'the  brook  Cedron.  Whereas 
the  valley  of  Josaphat  is  between  the  city  and 
the  brook,  and  between  the  city  and  mount 
Olivet,  as  the  other  author  truly  saiih.  Are 
you  not  ashamed  therefore,  to  avouch  that 
bodily  assumption,  which  your  own  Church 
doth  not  affirm,  and  for  proof,  of  it,  to  allege 
such  fabulous  forgeries  as  are  convinced  to 
be  false  by  your  own  service  book?  Now 
concerning  your  quarrel  against  us  for  abo- 
lishing of  the  festivities  of  the  assumption, 
1  nativity,  and  conception  of  the  Virgin  Mary, 
by  which  means,  as  you  say,  she  shall  have 
no  festivity  at  all.  First,  know  ye,  that  we 
have  no  religion  in  any  festivities  of  creatures, 
neither  do  we  celebrate  any  of  their  feasts  in 
worship  of  them,  for,  as  Augustin  saith,  "We 
have  no  religion  of  men  that  are  dead,  for  if 
they  lived  godly,  they  are  not  accoimted  such, 
that  they  would  seek  such  lionours,  but  they 
will  have  him  to  be  worshipped  of  us,  by 
whose  illumination,  they  rejoice  that  we  be 
,  fellow-servants  of  their  degree  or  dignity. 
I  Therefore  they  are  lo  be  had  in  honour  for 
.  imitation,  not  to  be  worshipped  for  religions." 


144 


ACTS. 


De  vera  religione  cap.  55.  Secondly,  these  are 
abolished  in  our  Church,  because  their  insti- 
tution was  most  superstitious:  the  one,  for  a 
leigned  assumption  of  her  body,  whereof  your 
own  writers  arc  uncertain,  as  Durand,  and  the 
author  of  your  Matin's  lessons:  the  other, 
for  to  maintain  the  heresy  of  the  Franciscan 
Friars,  that  she  was  conceived  and  born 
without  sin,  which  is  contrary  to. the  Scrip- 
tures. Finally,  as  in  a  thing  indifferent,  we 
make  choice  of  days  and  times  for  the  assem- 
bly of  the  congregation,  besides  tlie  Lord's 
day,  such  as  are  thought  most  exjjedient,  ac- 
cording to  that  liberty  which  the  Church  hath 
in  matters  of  indifference,  without  esteeming' 
the  dignity  of  Saints  by  the  number  of  festivi- 
ties, as  you  do.  And  therefore  we  rather  re- 
tain the  feasts  of  the  purification  and  annunci- 
ation of  Mary,  because  they  may  be  more 
proper  to  Christ,  in  whose  honour,  and  not  in 
the  honour  of  his  servants,  we  keep  all  such 
solemnities  and  festivities. 

Where  you  say,  we  cannot  abide  the 
praises  of  the  blessed  Virgin  Mary,  it  is  a 
lewd  slander,  for  we  do  very  well  all&w  all 
praise  that  may  be  given  to  her,  without  dis- 
honour of  G.)d,  and  Christ  her  Son  and  Sa- 
viour. And  whereas  you  call  to  witness 
the  ancient  writers,  as  though  they  ascribed 
unto  her  such  blasphemous  praises  as  you  do, 
you  abuse  the  reader  greatly,  for  all  in  a  man- 
ner that  you  allege  is  counterfeit,  and  forged 
by  authors  much  later  than  those  whom  you 
name.  As  that  Homily  of  Athanasius,  \vhere- 
of  I  have  spoken  before,  those  liturgies 
bearing  the  names  of  James,  Basil,  and  Chry- 
sostom,  whose  gross  forgeries  have  been 
long  since  discovered.  To  these  add  the 
sermons  gathered  upon  Augustin  De  Sanctis, 
whereto  if  any  credit  be  to  be  given,  re- 
member that  in  the  39th  Sermon,  he  doubt- 
eth  of  the  assumption  of  Mary,  which  is  an 
ancient  approved  truth  with  you  :  yet  there 
it  is  said,  that  no  Catholic  story  doth  declare 
it,  and  moreover,  that  the  Catholic  Church 
doth  not  know  it.  And  for  a  good  proof 
that  Augustin  is  not  author  of  these  homilies, 
he  allegeth  the  testimony  of  Isidorus,  who 
hved  about  200  years  after  Augustin.  Yet 
if  it  maintain  any  piece  of  Popery,  it  is  au- 
thentical  with  you,  and  either  it  must  be  Au- 
gustin, or  at  least  Fulgentius.  But  the  al- 
lepng  of  Isidorius  provelh  that  it  is  neither 
otboth.  As  for  most  holy  and  ancient  Eu- 
phrem,  if  we  admit  that  special  oration  that 
you  cite  under  his  name  for  authentical,  yet 
he  must  be  understood  as  Cyrillus.  That  in 
regard  of  the  great  honour  that  God  vouch- 
safed her,  to  have  Christ  born  of  her,  those 
praises  are  ascribed  to  her,  not  as  a  merito- 
rious or  principal  efficient  cause  of  our  re- 
dem  lion,  but  as  a  holy  vestal  and  instru- 
mental cause  of  the  conception  and  birth 
of  Christ,  by  whose  only  merit  and  worthi- 
ness our  redemption  and  salvation  is  per- 
fected, as  by  a  proper  and  principal  only 
meritorious  efficient  cause  thereof.  That 
which  Irenanis,  Augustin,  and  other  do  write 
of  the  concurring  of  both  se.xcs  to  our  sal- 
vation, is  not  to    make  the  blessed  Virgin 


Mary  a  meritorious,  or  proper  efficient  cause 
of  our  salvation,  as  Eve  was  of  our  condem- 
nation, but  only  to  show,  that  as  by  a  woman 
sin  entered  into  the  world,  through  ijie  sugges- 
tion of  the  serpent,  so  by  the  seed  oi  a  wo- 
man the  serpent's  head  is  bruised,  God  using 
the  faith  of  Mary  for  the  conception  of  Christ, 
as  the  devil  used  the  incredulity  of  Eve,  to 
die  deception  of  Adam. 

Concerning  the   tragedy  of  Gregory   Na- 
zianzen,  whither  you  send  us  in  the  margin 
it  seemeth  you    make    no   great  account  of 
that  testimony,  being   yet   in  appearance   of 
words  very  rank  for  your  purpose.   But  either 
you  know  that  it  is  falsely  ascribed  to  that 
ancient  father,  which  was  written  by  an  au- 
thor of  much  later  time,  or  else  you  acknow-  • 
ledge,  that  in  such  poetical  speeches  is  small 
force  to  prove  matters  in   controversy.    In- 
deed, as  they  that  be   learned  in  the  Greek 
tongue   do   observe,  the  author  of  that  tra- 
gedy neither  in  words,  nor  sentences  cometh 
near  to  the  style   of  Gregory  Nazianzen,  nor 
yet  keepeth   the  law  of  the    lambick  verse, 
which    Gregory    in    that    kind    of    poetry, 
doth  precisely  observe.      Moreover,  he   at- 
fecteth   some  phrase,  by  imitation  of  Euri- 
pides, which  as  it  is  not  like  that  the  grave  fa- 
ther Nazianzen   would  have  done  :    so  if  he 
had  attempted  the   matter,   he  would   have 
better  deserved  it,  than  this  writer  doth.    Fi- 
nally,  in   this    place  he   attributeth    to    the 
Virgin  Mary  in  his  poetical  vein,  that  which 
you  deny  to  be   the  meaning  of  such  titles 
and  praises  as  are  given  unto  her :  and  in 
other  parts  of  that  poem,  he  hath  many  things 
which  I  am  sure  you  will  not  allow  tor  good 
divinity.      Among  which    let  this   example 
suffice,  that  in  one  place  he  bringeth  in  the 
same  blessed  Virgin,  condemning  herself  of 
greatest  and  most  extreme  folly.     Finally, 
your  sophistical  interpretation  of  the  mean- 
ing of  the  titles  and  terms  given  to  the  Virgin 
Mary,  cannot  excuse  him  of  blasphemy,  any 
more  than  the  same  pietences  may  e.xcuse 
a  man  of   treason,  that  giveth    the   proper 
titles  of  a  kingdom  to  a  King's  mother,  under 
colour  that  she  is  an  intercessor  for  him' to 
the   King,  and  brought  forth  the   person  of 
the  King  into  the  world.    And   yet  some  of 
your  prayers  unto  her,  can  be  excused   by   , 
neither  of  both  these  shifts,  as  these  :  "  Com- 
mand thy  son.    By  the  authority  of  a  mother 
coimrumd  thy  son.    Compel  God  to  be  mer- 
ciful," and  such  other.    See  the  notes  upon 
John  16,    3.     Beside  the   honouring   of  Ma- 
ry with  the  title  of  Qneen  of  Heaven,  and 
such  like  is  condemned  by  Epiphanius  for  a 
heresy.     Har.  78,  and  79.     And  there  is  no 
cause,  why  such  titles  should  be   given  her 
in  respect  that  she  was  the  mother  of  Christ. 
For  as  Augustin  saith,  De  saiicta  virg.  cap.  3. 
"  She  was  more  happy  in  that  she  conceived 
the   faith   of  Christ,   than  in   conceiving  the 
Hesh  of  Christ.  If  then  these  titles  be  unmeet 
for  piety  in  respect  that  she  received  the  faith 
of  Ciirist,  which  grace  is  common  to  all  God's 
children,  then  are  they  more  unfit  in  respect 
that  she  conceived  the  flesh  of  Christ. 
To  conclude  tiicrcfore  with  the  saying  Oi" 


ACTS. 


14j 


Epiplmnius,  Heer.  78.  "  Wlieilier  the  holy  ! 
virgin  died  and  was  buried,  lier  falling  in 
sleep  is  in  honour,  her  death  in  chastity,  and 
her  crown  in  virginity  :  or  whether  she  were 
slain,  as  it  is  written  the  sword  shall  pierce 
thy  soul,  her  glory  is  among  l.he  martyrs, 
and  her  holy  body 'in  praise  and  commenda- 
liotirt,  by  whom  the  lijiht  arose  into  the 
woiid  :  or  whether  she  hath  remained,  for 
it  is  not  impossible  for  God  to  do  all  things 
that  lie  will,  for  her  end  is  known  to  no  man  : 
we  ought  not  to  honour  the  Saints  more  than 
IS  convenient,  but  honour  their  Lord."  Hter. 
7'.).  "  She  was  indeed  a  virgin,  and  an  ho- 
nourable virgin,  but  not  given  to  be  wor- 
shipped, but  she  herself  worshipping  him 
that  was  born  of  her  Hesh,  and  came  from 
heaven  from  the  bosom  ot  his  father.  For 
which  of  the  Prophets  hath  commanded  any 
man  to  be  worshipped,  much  less  a  woman  ? 
Therefore  let  Mary  be  in  honour,  let  the  Fa- 
ther, the  Son,  and  the  Holy  Ghost  be  wor- 
shipped." Finally  the  Colliridian  heretics 
might  excuse  their  idolatry,  by  such  inter- 
pretation as  you  make  of  their  meaning,  and 
by  as  good  reason  might  offer  their  cakes,  as 
you  do  your  candles  and  other  ofl'erings. 

15.  Peter  practised  no  authority,  but  only  a 
primacy  of  order,  as  Chrysostom  showeth 
upon  this  text.  "  No\y  consider  this  also, 
how  Peter  doth  all  things  by  the  common 
sentence  of  the  disciples,  nothing  by  his  own 
authority,  nothing  by  commandment."  And 
when  Beza  calleth  him  Anlistes,  the  chief 
of  the  company,  he  meaneth  in  order,  not  in 
authority,  as  though  Peter  were  the  Bishop, 
and  the  rest  of  the  Apostles  only  his  chap- 
lains at  hand,  or  at  commandment. 

26.  Inthe  wordofGod,  we  read  that  lots  are 
directed  by  God  only.  Prov.  IG,  33.  But  per- 
haps you  had  respect  to  the  toy  of  Thomas' 
lots,  when  they  added  the  direction  of  Saints. 

Chapter  2. 

1.  Auguslin  calleth  the  mysteries  which 
he  gathered  out  of  the  numbers  40  and  50 
sacraments.  By  which  you  may  see,  how 
largely  he  useth  the  term.  And  that  it  is  not 
by  and  by  a  sacrament,  as  baptism  and  the 
Lord's  Supper  are,  which  Augustin  calleth  by 
the  name  of  a  sacrament  or  mystery  gene- 
rally. 

4.  Of  confirmation  here  is  no  word.  And 
it  cannot  be  proved  by  the  text,  that  the  fiery 
tongues  sat  upon  any  more  than  the  Apostles, 
who  were  to  be  preachers  of  the  Gospel 
unto  all  nations.  Although  we  read,  that  the 
gift  of  tongues  was  granted  to  others  also, 
therefore  it  is  no  inconvenience  to  think, 
that  the  whole  number  received  that  gift, 
but  the  Aposde  specially.  Neither  doth 
Beza  absolutely  deny,  that  the  Virgin  Mary 
■was  present,  but  derideth  the  fond  picture  of 
the  Papists,  in  which  she  is  painted  in  the 
midst  of  the  Apostles,  as  though  she  were 
chief  of  their  Collesfe. 

14.  The  Pope  wilhngly  resigncth  this  part 
of  Peter's  office,  in  preaching  first,  and  com- 
monly preachcth  neither  first  nor  last. 


23.  It  is  a  most  impudent  slander,  that 
Luther  or  Calvin  ever  taught  that  God  was 
the  autiior  of  the  traitorous  sin  of  Judas. 
And  it  is  a  knot  in  a  rush  that  you  find,  when 
you  charge  Beza  with  false  transl  ition 
where  he  rendereth  the  word  providence. 
For  what  signifieth  providence,  but  foresee- 
ing, and  what  is  foreseeing  in  God,  but  fore- 
knowledge ? 

24.  Christ  suffered  nothing  in  soul  after 
his  death  :  but  Augustin,  in  the  place  whiihrr 
you  send  us,  saith  nothing  at  all  to  this  pur- 
pose. 

27.  The  article  of  Christ's  descending  into 
hell,  is  not  grounded  upon  this  texr,  but  upon 
other  places  of  Scripture.  "  Upon  those 
just,"  saiih  , Augustin,  "  which  were  in  the 
bosom  of  Abraham,  when  he  descended  into 
hell,  i  have  not  yet  found,  what  benefit  he 
bestowed,  from  whom  according  to  the 
blessed  presence  of  his  Godhead,  1  see  that  he 
never  departed.  As  even  in  the  same  day  in 
which  he  died,  he  promised  the  thief,  that 
he  would  be  with  him  in  Paradise,  when  ho 
was  to  descend  to  loose  the  sorrows  of  hell. 
Ej>ht  99. 

27  He  suffered  nothing  in  soul  after  his 
death,  but  before  his  death,  he  suffered  the 
pains  due  for  our  sins. 

27.  All  the  Fathers  do  not  affirm,  that 
Christ  went  into  hell  to  deliver  the  Patriarchs 
and  just  that  were  there.  First,  Ter.  cont. 
MarcionUh.  4,  saith,  "Hell  is  one  thing,  and 
Abraham's  bosom  is  another  thing."  Chry- 
sostom saith,  it  was  an  holy  Paradise.  Ex. 
Luc.  16.  Horn,  de  diviniie.  Augustin  De  ge- 
Ttesi  ad  lifer,  lib.  12,  cap.  33,  saith  of  Abraham, 
"  I  see  not  how  we  can  believe,  that  he  was 
in  hell :"  aiid  cap.  34,  "How  much  more 
alter  this  life,  that  bosom  of  Abraham,  may 
be  called  a  Paradise."  Moreover,  where  you 
call  it  a  blasphemy  of  Calvin,  to  say  that 
Christ  suffered  the  pains  of  hell  on  the 
cross,  you  betray  greater  malice  than  wit 
or  learninj?.  For  what  dishonour  is  it  to  our 
Saviour  Christ,  to  suffer  that  which  was  ne- 
cessary for  our  redemption,  namely,  that 
torment  of  hell,  which  we  had  deserved,  and 
which  the  justice  of  God  required  that  he 
should  endure  for  our  redemption.  Or  rather, 
what  is  more  to  the  honour  of  Christ,  than 
that  he  vouchsafed,  to  descend  into  hell  for 
us,  and  to  abide  that  bitter  pain,  which  we 
had  deserved  to  suffer  eternally?  And  what 
may  rather  be  called  hell,  than  the  anguish 
of  aoul,  which  he  suffered,  when  he  being 
God,  yet  conaplained  that  he  was  forsaken  of 
God  ?  Again,  where  you  say  that  Calvin 
should  ten.ch  that  he  did  not  otherwise  de- 
scend into  hell,  it  is  false  :  for  he  acknow- 
ledgeih,  that  the  virtue  of  his  death,  did  over- 
come hell,  whicli  in  some  sense,  may  be 
cp.lled  a  descent  into  hell.  Furthermore,  if 
descendinir  into  hell,  be  taken  according  to 
the  Hebrew  phrase,  for  entering  into  the  state 
of  the  dead,  that  are  departed  this  li.'"e  :  Cal- 
vin also  acknowledgetb,  that  in  this  sense 
also,  Christ  descended  mto  hf-ll.  Finally,  if 
Christ's  descending  into  hell,  as  toit.c  of  iho 


146 


4CTS. 


Jincioni  Fathers  did  expound  it,  were  nothing 
but  his  burial,  he  contesseth  tiiat  also,  though 
it  be  not  the  true  sense  o^  that  article.  Yet 
so  doth  Kuffirius  expound  it,  and  testify, 
;hat  this  clause  of  the  descending  into  hell, 
in  his  time,  was  neither  in  the  creed  of  the 
Church  of  Rome,  nor  in  the  creed  of  the  Ori- 
ental Churches.    Ruff.itisymh. 

Now  concerning  the  Hebrew  words,  after 
which  the  Greek  are  used,  they  be  not  proper 
for  soul  and  hell,  as  you  do  more  boldly  than 
wisely  affirm.  Beza  opposeth  not  himself 
against  the  Scriptures  at  all,  nor  against  the 
ancient  fathers,  neither  doth  translate  falsely 
of  purpose,  but  truly,  against  purgatory,  and 
I  Ambus  palrum. 

38.  Amendment  of  life  requireth  of  neces- 
sity sorrow  for  sin,  and  departing  from  the 
former  sins,  which  they  that  are  to  be  bap- 
tized, do  profess,  which  is  that  penance 
whereof  Augustin  speaketh.  Dejid.  el  oper. 
cap.  11.  Butep.  108,  he  showeth  repentance 
after  baptism.  "  Men  do  also  penance,  if 
after  baptism  they  have  so  sinned  that  they 
are  worthy  to  be  excommunicated,  and  af- 
terward to  be  reconciled,  as  they  do,  which 
in  all  Churches  are  properly  called  peni- 
tents." Again  he  saith  of  another  kind  of 
repentance,  "  For  repentance  is  a  daily  pun- 
ishment of  good  and  humble  faithful  men : 
in  which  we  knock  our  breasts,  and  say,  for- 
give us  our  debts,"  &c.  But  of  the  sacrament 
of  penance  he  speaketh  not  a  word. 

42.  It  cannot  be  proved,  that  this  was  the 
blessed  Sacrament,  and  much  less,  that  it  was 
ministered  in  one  kind.     Cup.  20. 

44.  This  living  in  common  was  neither 
anabaptistical  community,  nor  papistical 
monkery.  But  such  as  ought  always  to  be 
among  all  Christians.  That  no  man  account 
that  to  be  his  own,  which  the  necessity  of  his 
brother  requireth,  to  be  bestowed  on  him. 
For  that  the  Christians  then  had  property  in 
their  goods,  and  might  so  hold  it,  it  is  mani- 
fest by  the  words  of"  Peter  to  Ananias,  Cap. 
1,  4.  Chrysostom  saith,  the  Christians  were 
then  so  affected,  as  the  people  were  in  his 
time,  when  God  shook  the  city  with  an  earth- 
quake, where  there  was  no  community,  but  in 
charitable  affection.  They  that  lived  in  Mo- 
nasteries, in  Augustin's  time,  were  both  in 
religion,  and  conversation,  far  diflering  from 
Popish  monks  and  nuns,  who  labour  not  with 
their  hands,  as  those  did,  but  live  idly,  of  the 
sweat  of  other  men's  brows,  and  devour  that 
which  should  relieve  them  that  be  in  neces- 
sity. Against  which  sect  budding  up  in  his 
time,  Augustin  wrote  his  book  De  opere  Mo- 
yutchorum.  But  of  the  true  solitary  persons, 
lie  writeih  De  tnnrib.  Ecd.  Cath.  lib.  1,  cap.  31, 
such  saith  Erasmus,  as  I  would  were  now  in 
the  world,  signifying  that  the  Popish  cloisters 
are  nothing  liKe  ihein.  Cccsarms  Arelut.  Ham.  i 
20,  horn.  2.5.  j 

47.  No  Papist  is  able  to  prove,  that  there 
was  any  visible  Church  for  five  or  six  hundred  I 
years  after  Christ,  that  maintained  all  the  ' 
chief  points  of  Popery. 


Chapi-ek  3. 

1.  This  was  the  time  of  the  evening  sa- 
crifice, when  the  religious  Jews  resorted  to 
the  Temple  to  pray :  But  for  Popish  canoni- 
cal hours  which  are  their  morning  service, 
it  maketh  nothing  at  all. 

6,  12.  These  notes  do  one  of  them  fight 
against  the  other :  for  in  the  former  you 
say  this  power  was  in  Peter  properly,  in  the 
latter  you  say,  the  Apostles  in  such  works, 
do  it  not  by  any  proper  power  in  them, 
You  ( avil  against  that  we  say :  this  was  a 
miracle  done  by  Christ  by  the  hands  of  the 
Apostles,  as  though  they  had  no  more  to  do 
than  a  dead  instrument.  But  who  is  so  sim- 
ple, or  rather  senseless,  to  think  that  the 
Apostles  wrought  miracles  as  dead  instru- 
ments? when  Christ  himself  saith,  it  is  not 
you  that  speak,  but  the  spirit  of  your  Father, 
which  is  in  you.  Matt.  10.  20.  Doth  he  mean 
that  the  Holy  Ghost  speaketh  in  them  as 
in  dead  instruments  ?  or  rather  is  the  author 
and  suggestor  of  that  wisdom,  according  to 
which  they  make  answer.  So  when  the 
Scripture  saith,  that  God  "  only  doth  work 
great  miracles,"  Psalm  136. 4.  We  must 
still  acknowledge  God  to  be  the  author,  and 
man  to  be  the  instrument  of  all  wondrous 
works,  that  God  worketh  by  their  hands :  and 
so  the  Apostles  confess  themselves. 

16.  This  faith  might  be  the  man's  faith  in 
Christ,  whom  he  heard  them  name :  or  the 
faith  of  miracles  in  the  Apostles,  apprehend- 
ing only  the  power  of  Christ,  by  which  this 
man  was  healed.  Which  although  in  the 
Apostles  it  was  joined  with  the  whole  belief 
of  Christian  Religion,  yet  in  some  it  was 
without  that  belief,  which  wrought  no  less 
miracles  in  the  name  of  Christ  than  this. 
Matt.  7.  22. 

21.  Gregory  Nazianzen  was  such  an  here- 
tic, which  so  citeth  this  place  in  Greek,  as  it 
cannot  otherwise  be  understood,  but  that 
Christ  must  be  contained  in  heaven,  and  how- 
soever it  be  translated,  this  sense  must  needs 
be  concluded  out  of  the  words.  For  if  heaven 
must  contain  Christ,  Christ  must  be  contained 
of  heaven,  or  as  you  translate  it,  heaven 
must  receive  Christ,  er":o  Christ  must  be  re- 
ceived of  heaven.  And  if  this  presence  in  the 
sacrament  draw  him  not  from  heaven,  then  is 
his  presence  in  the  sacrament  not  corporal. 

Chapter  4. 

19.  The  confirmation  of  the  Apostles  was 
nothing  like  a  Popish  confirmation  which  they 
that  receive  are  never  the  better  for  it.  True 
Catholic  Christians,  if  they  he  forbidden 
by  enemies  of  the  Church,  ought  to  answer 
as  the  Apostles  did.  But  Papists  that  be  coun- 
terfeit Catholics,  if  they  do  not  obey  the 
Christian  magistrates,  or  governors  of  the 
Church,  are  justly  punished. 

28.  The  malice  of  the  Jews  was  of  tha 
devil,  and  of  themselves:  but  God  didnotorily 
permit,  but  also  use  their  malice  most  holily 
and  justly,  to  bring  his  purpose  to  effect. 

37.  The  rest  also  brought  the  price,  and  laid 


ACTS. 


It  at  the  Apostles  feet,  but  of  kissing  their 
holy  feet,  is  here  no  mention.  And  although 
Mary  kissed  the  feet  of  Christ,  it  is  no 
warrant  for  the  Pope  to  ofier  his  feet  to 
be  kissed  even  of  Kings  and  Emperors. 
When  Cornelius  fell  down  at  Peter's  feet, 
Peter  would  not  suffer  him.  Ads  10.  13.  The 
people  of  the  East  country,  were  lull  of 
ceremonial  reverence,  in  tailing  down,  kiss- 
ing, and  such  other  external  rites  of  huniili-  j 
ation,  and  the  rather  to  Epiphianus,  because 
he  was  an  adversary  to  heretics,  and  opposed  ] 
himself  ao:ainst  the  proud  Bishop  of  .lerusa-  j 
lem,  which  favoured  some  heresies.  But  the 
duty  of  all  men  is  evil  gathered  of  that  im- 
moderate zeal  of  the  people,  which  Epipha- 
nius  hinsself  did  not  allow.  For  he  was  forced 
by  the  throng  to  suffer  such  things,  and  did 
not  willingly  of  purpose  stay  in  one  place,  to 
receive  such  honour  of  the  people,  as  the  en- 
vious Bishop  of  .Terusalem  did  falsely  object 
unto  him,  as  it  follovveth  immediately  in  Hie- 
rom.  But  if  such  kissing  of  feet  be  com- 
mendable, how  Cometh  it  to  pass,  that  the 
Pope  only  hath  holy  feet  to  be  kissed,  and  not 
other  Bishops  and  Clergymen  as  well  as  he  ? 

Chapter  5. 

2.  Augustin  is  cited  out  of  new  found  ser- 
nion.s,  which  yet  have  not  obtained  credit 
of  Antiquity.  The  text  is  plain,  for  what 
sin  they  were  punished.  Neither  can  it  be 
proved  that  they  promised  the  whole,  but 
that  they  affirmed  they  brought  the  whole, 
when  they  withdrew  part.  Sacrilege  is  con- 
demned by  many  other  places  of  .Scripture, 
although  it  be  not  by  this.  And  if  it  be  also 
by  this,  as  some  fathers  of  better  credit  than 
you  cite  do  suppose,  yet  the  principal  cause 
is  manifested  by  the  words  of  the  Apostles,  to 
be  lying  and  hypocrisy.  Now  what  heretics 
they  be,  that  teach  man  to  commit  sacrilege, 
you  must  name  more  particularly.  The  popish 
clergy  in  Henry  the  eighth's  time,  consented 
to  the  suppressing  of  monasteries  :  and  some 
Papists  at  this  day  without  conscience  of  sa- 
crilege, do  enjoy  their  lands,  and  dwell  in 
their  houses,  peradventure  you  mean  them. 
If  you  mean  us,  as  we  do  utterly  detest  sacri- 
lege, so  we  think  ii  not  only  lawful,  but  ne- 
cessary, to  put  down  idolatry,  and  to  apply  to 
good  and  godly  purposes,  things  dedicated  to 
maintain  false  worship,  superstition  and  ido- 
latry.    He.iych.  lib.  2.  cap.  10.  in  Livit. 

3.  Every  thing  that  Peter  said  or  did,  with 
you  argueih  his  Popedom  :  but  either  you 
must  brino;  better  arguments,  or  else  children 
will  laugh  you  to  scorn.  The  punishment 
laid  upon  these  hypocrites,  was  greater  than 
excommunication,  the  end  whereof  is  intend- 
ed to  be  the  repentance  and  amendment  of  the 
excommunicat,  which  was  not  in  this  case. 
Hesych.  lib.  2.  cap.  10.  Livit.  Neither  doth 
Augustiii  judge,  as  you  say,  that  it  was  ex- 
communication, but  saith,  that  Paul  in  deli- 
vering the  incestuous  Corinthian  to  Satan, 
sought  by  destruction  of  the  flesh,  to  provide 
for^is  spiritual  salvation,  "that  either  by 
some.piuushment,  or  corporal  death;  as  Ana- 


nias and  his  wife  fell  down  at  the  Apostle 
Peter's  feet :  or  else  by  repentance,  for  he 
was  delivered  to  Satan,  that  he  might  slay  in 
himself  the  wicked  concupiscence  of  the 
flesh."  These  words,  as  all  men  may  see, 
)iiove  not  that  Ananias  and  his  wife  were  ex- 
(■<iiiii)iiinir;ii('il,  i)in  that  Peter  of  charitable 
:illi  ;iioii  u-cil  ihissevcrity,  wishing,  if  it  were 
Cuui'.s  will,  the  salvation  of  their  souls.  That 
the  exconnnunication  of  Paul,  1  Cor.  5,  had 
the  corporal  vexation  of  Satan  incident  unto 
it,  cannot  be  proved  by  the  text.  For  every 
one  tliat  is  cast  out  of  the  Church  of  Christ, 
is  delivered  into  the  power  of  Satan,  although 
he  suffer  no  bodily  vexation  by  Satan. 

4.  They  that  have  as  great  power  to  keep 
their  vow  of  virginity  advisedly  made,  as 
Ananias  had  to  deliver  the  whole  price  of  his 
land,  sin  damnably  if  they  break  it.  But  if 
they  have  rashly  vowed  that,  which  they  are 
not  able  to  perforin,  they  have  sinned  in  mak- 
ing such  an  unadvised  vow,  but  it  were  better 
for  them  to  marry,  than  to  live  incontinently 
out  of  marriage.  Hier.  ad  De.  ad  Epip.  Har.  01 . 

4.  Not  every  one  that  taketh  from  the 
Church,  or  that  lieih  to  God's  ministers,  sin- 
iirtii  :it;ain<t  the  holy  Ghost,  as  these  did, 
alilii  iiLiii  he  sin  against  God.  For  the  Holy 
Ghost  is  not  in  all  God's  ministers,  to  know 
things  done  in  secret,  as  he  was  in  the  Apos- 
tles, and  therefore  they  tempted  the  Holy 
Ghost,  whom  they  knew  to  be  in  the  Apostles 
after  a  miraculous  manner. 

10.  The  text  saith,  they  were  punished  so 
severely,  for  lying  to  the  Holy  Ghost  in  de- 
frauding of  the  price,  and  tempting  the  spirit 
of  God. 

11.  The  fear  of  God  fell  upon  the  whole 
Church,  and  unfeigned  reverence  towards 
God's  Ministers :  whom  they  feared  not  as 
tyrants,  but  loved  as  fathers.  "  A  father  and 
a  Bishop  ought  to  be  loved,  not  to  be  feared." 
Hiernm.   Ep.  62.  ad  Theophilum. 

15.  God  wrought  greatly  by  Peter's  mini- 
stry, that  he  cured  even  those  that  came  un- 
der his  shadow,  but  this  proveth  not  the  Pope- 
dom of  Peter,  and  much  less  that  Peter 
worketh  still  miracles  from  heaven:  as  that 
counterfeit  Augustin  doth  seem  to  insinuate, 
who  lived  long  after  Isidorus,  that  was  200 
years  after  Augustin,  as  it  is  manifest  by  ci- 
ting his  saying,  as  an  ancient  author.  <^er.  3. 
de  sand. 

39.  When  you  see  the  end  of  that  doctrine 
which  Luther  preached  against  you,  then 
boast  of  the  victory  of  the  Popish  Church. 
We  see  the  fall  of  Babylon  daily  more  and 
more  :  and  the  madness  of  them  that  seek  to 
uphold  her,  made  daily  more  and  more  mani- 
fest. But  especially  we  know  out  of  the 
holy  Scriptures,  that  the  Popish  rabble  is 
the  Synagogue  of  Satan  and  kingdom  of  Anti- 
christ, and  that  the  doctrine  which  we  teach, 
is  the  faith  of  Christ. 

Chapter  6. 
3.   The   ministry,  whereunto  the  Deacons 
were  assigned  was  an  holy  ministry,  and  the 
tables  whereunto   they  were    appointed    to 


148 


ACTS. 


serve,  were  holy  tables,  neidier  was  their 
ofiice  exercised  in  profane  things.    For  the 
Apostles,     although    they    distinguish    the 
preachuig  of  tlie  word   from   serving  tables, 
yet  do  they  not  thereby  condemn  that  service 
of  tables  which  they  themselves  did  exercise 
before,  of  profaneness.     For  the   provision 
for  the  poor  members  of  Christ,  is   a  holy 
service,    {ind    no   profane    thing.     Paul    ap- 
pointeth  the  collection  for  the  poor,  to  be  on 
the  Lord's  day,  which  he   would  not  have 
done  if  it  were  a  profane  matter,  1  Cor.  16. 
1.  2.    And  yet  it  is  not  denied,  but  their  mi- 
nistry was  used  also,  to  other  holy  purposes, 
as  teaching,  baptizing,  and  assisting  the  Apos- 
tles and  other  principal  pastors  in  tlieir  spirit- 
ual charge  aJid  ministry.     But  that  liiey  were 
occupied  about  the  Altar,  as  the  popish  Dea- 
cons are,  or  had  any  office  like   unto  theirs, 
neither  any  of  the  places  which  you  quote  or 
cite  doih   show,  nor  any  testimony  of  anti- 
quity doth  show.  The  Epistles  of  Ignatius  and 
Folycarp,    that  now  go  under  their  names, 
though  they  have  nothuig  for  ihe  Popish  Dea- 
conship,  yetarp  they  not  authentic,  but  gather- 
ed out  oi  the  Apocryphal  consiiiutions  ot  that 
counterfeit  Clemens.     Dionj'sius,  though  not 
of  that  antiquity  which  is  pretended,  yet  doth 
not  he  name  the  Deacons,  in  the  place  by  you 
quoted,  which  bring  forth  the  bread  and  the 
cup,   for  the  ministration  of  the  Sacrament, 
but  certain  principal  ministers.     Although  it 
is  no  inconvenience  to   withstand   the   Dea- 
con?, seeing  it  is  certain   by  Justinius,  that 
they  were   used  for  the  di.=tribution   of  the 
Lord's    Supper.      Finally,  we   acknowledge 
that  the  Deacon's  office  is  holy,  according  to 
the  testimony  of  most  ancient  Fathers,  and 
therefore  it  is  not  that  profane  and  ridiculous 
order  of  Popish  Deaconry. 


Chapter  7. 
16.  The  bodies  of  the  Patriarchs  were  not 
translated  to  be  made  idols,  as  the  manner  is 
in  Popish  translations,  but  to  testify  to  the 
posterity,  their  faith  in  the  promise  of  God, 
whereby  tliey  looked  for  the  spiritual  pos- 
session of  the  land,  althous^ii  they  died  in 
banishment.  Such  causes  favour  not  Popish 
superstition.  Chrysostom  saith,  that  .Joseph 
caused  his  bones' to  be  removed,  "lest  the 
Egyptians  should  abuse  his  body,  to  occasion 
of  impiety."  In  Gen.  Horn.  67.  Augustin 
though  not  altogether  free  from  error,  in  that 
book  De  cura,  yet  of  burial  and  all  things 
thereto  bflongin<r,  he  saith,  "They  be  ratber 
the  comfort  of  the  living:,  not  the  help  of  the 
dead."  De  cura,  cap.  2. 

33.  The  ground  was  holy  by  the  presence 
of  God  in  his  minister  the  Angel,  according  to 
his  pleasure  :  but  that  holiness  continued  not 
after  the  departure  of  the  Angel.  So  nil  places 
were  holy,  which  it  pleased  our  Saviour 
Christ  to  sanctify  with  his  presence,  hut  not 
all  places  <jr  persons  which  he  touched,  for 
then  Judns  and  the  soldiers  that  crucified 
Chri.st,  sliould  have  been  exrcediiiKly  holy. 

The  persnnnl  presence  of  Christ  in  the  sa'crn- 
meni,  must  first  he  proved  before  anysanctifi- 
cationof  pliicPHi!i  that  respect  can  be  crinclu- 


ded.  And  then  it  must  also  be  proved  how  far 
he  will  have  his  holiness  to  proceed.  For  that 
presence  in  the  mouths  and  stomachs  of  the 
wicked,  doth  not  sanctify  them  by  your  own 
doctrine,  nor  I  think  in  the  belly  of  a  mouse 
or  other  beast  that  happeneth  to  eat  your  con- 
secrated host.  To  reverence  any  place  in 
respect  of  God's  presence,  where  he  hath 
appointed  the  same,  is  no  superstition,  but  to 
esteem  the  land  of  Jewry  to  be  holy,  because 
Christ  hath  sometime  trodden  upon  it,  from 
whence  he  hath  withdrawn  his  presence,  is 
gross  superstition.  Hierom  in  the  places  noted, 
ascribeth  no  holiness  to  the  ground,  but  in 
respect  of  the  lively  remembrance,  that  men 
may  have  by  sight  of  those  places,  in  which 
Christ  was  conversant,  and  wherein  he 
wrought  his  miracles,  otherwise,  "It  is  no 
commendation,"  saith  Hierom,  "  to  have  been 
at  Jerusalem,  but  to  have  lived  well  at  Jeru- 
salem." There  is  asready  a  way  to  the  court 
of  heaven  from  England  as  from  Jerusalem. 
Ep.  13.  ad  Patdiniim. 

35.  Christ  is  our  only  Redeemer  from  spirit- 
ual bondage,  who  only  paid  the  price  for  us.  ^ 
Moses  was  a  minister  of  their  bodily  deliver-  ' 
ance  from  Egypt.  But  neither  Moses  nor  any 
Saint,  can  be  inferior  mediators  and  advocates 
unto  God  for  us,  e.xcept  they  can  also  be  infe- 
rior Christs  and  Saviours.  For  there  is  but 
one  Mediator  Jesus  Christ,  who  is  our  advo- 
cate with  the  Father,  1  Tim.  2.  5.  1  Johf.  2.  L 
Saviour,  Redeemer,  Mediator,  and  Advocate, 
be  the  proper  offices  of  Christ,  and  therefore 
are  not  communicated  to  his  servants. 

48.  This  argument  as  lightly  as  you  esteem 
it,  bcareth  hard  against  your  fantasy  of  con- 
comitance, seeing  by  your  corporal  being  of 
Christ  in  the  sacrament,  you  draw  the  pre- 
sence of  his  Godhead  to  the  saipe  place  where 
the  sacrament  is,  not  as  God  is  in  all  places, 
filling  them  v>-ith  his  majesty,  but  as  the  ful- 
ness of  the  Godhead  dwelleth  in  Christ  by 
union  of  person.  For  although  the  godhead 
dwelleth  in  the  body  of  Christ,  as  in  a  temple 
not  made  with  hands,  yet  he  dwelled  not  in 
the  temple  of  Jerusalem,  when  Christ  was 
present  in  it,  nor  in  any  other  house  or  place 
into  which  his  body  came.  For  it  is  one  thing 
to  say,  the  Godhead  filleth  all  places,  another 
thing  to  say  he  dwelleth  here  or  there.    For 


public  prayer,  places  appointed  are  most  con- 
venient, yet  all  places  are  consecrated  unto 
God  for  prayer.  1  Tim.  2.  8.  and  Churches 
are  not  more  convenient  for  public  prayers, 
in  respect  of  their  holiness,  but  for  order  and 
comeliness  sake. 

58.  Such  narrations  we  may  read  good  store 
in  the  kircnda  aurea,  Sermnncs  dinripuU,  the 
festival,  and  such  other  Popish  books,  stuffed 
with  fables  and  babbles,  like  to  to  the  counter- 
feit Augustin,  the  author  of  these  sermons. 
There  was  too  much  counterfeit  stufT printed 
before  under  the  name  of  Augustin.  You 
needed  not  to  have  added  more  from  Pari.", 
but  that  you  hate  the  truth,  and  delight  in 
lies,  fables,  and  forgeries. 

60.  Those  homilies  that  are  printed  under 
the  name  of  F]usebius  Emissenus,  were  never 
written  by  that  ancient  Bishop  of  Emesa,  but 


ACTS. 


149 


by  a  man  of  later  time,  and  a  Frenclmian  born, 
as  is  manifest,  Hojn.  dc  sancla  Blandina,  and 
other  places  of  those  homilies.  And  yet  the 
author  of  that  homily  nieanetli  none  other 
worshippers,  nor  any  oilier  worship,  than  he 
describeth  in  the  beginning  thereof,  namely 
such  as  (lid  celebrate  the  praises  of  the  Mar- 
tyrs to  the  glory  of  God,  and  to  stir  up  men  to 
the  imitation  of  tlieiii.  It  i'clloweth  not  that 
we  must  pray  to  the  Saints. 


Chapter  8. 
2.  It  v,-as  an  oflice  ot  Chiistiaii  charity,  to  bury 
the  i)ody  ut  Stephen  ;  what  miracles  were  af- 
terward w  loiiiilit  at  the  finding  of  his  body, 
and  at  the  memories  of  him,  tlic  Scriptures 
telleth  not.  Angustin  reporteth  much :  yet 
doth  he  condemn  "worshippers  of  sepulchres 
and  pictures."  Demor.  eccl.  cath.  lib.  1.  cap.  34, 
and  testifieth,  that  some  idle  monks  in  his 
time,  carried  about  the  relics  of  martyrs, 
which  might  be  counterfeit,  and  not  relics  of 
martyrs.  Be  opere  Monuch.  cup.  28. 

14.  This  sending  of  Peter,  is  a  good  argu- 
ment to  prove  that  Peter  was  not  their  supe- 
rior, as  Christ's  vicar.    For  then  he  niight 
have  sent  any  of  them,  or  gone  of  his  own 
accord  without  sending.   Peter  was  therefore 
inferior  to  the  rest,  and  under  the  authority 
of  the  whole  college  of  Apostles,  though  he 
were  equal  to  every  one,  and  in  primacy  of 
order,  nrst  of   all.     Whereas   if  Peter  had 
been  superior  as  Christ's  vicar,  they  could  no 
more  have  sent  Peter  than  they  could  have 
sent  Christ  himself.     That  the  word  of  send- 
ing is  not  always  exactly  used  in  the  Scrip- 
tures, you  have  no  example  to  bring,  but  of 
the  sending  of  the  Son  and  the  Holy  Ghost. 
Whereas  all  men  of  mean  judgment  know, 
that  the  mystery  of  the  holy  'i  rinity  being  in- 
effable, the  words  are  almost  all  borrosved, 
that  are  used  to  show  the  distinct  working 
and  effects  of  the  persons  thereof.    But  here, 
in  proper  phrase  of  speaking,  the  Apostles 
sent  Peter  and  .Tohn  :  Peter  and  John  there- 
fore were  subject  to  the  Apostles.  But  you  add, 
that  the  word  of  sending,  "  is  not  always  so  ta- 
ken in  the  common  use  of  the  world,  seeing  the 
inferior  or  equal,  may  entreat  his  friend  to  do 
his  business  for  Trim."     I  grant  that  to  be  true, 
but  the  inferior  or  equal  that  hath  entreated 
his  friend,  cannot  truly  say,  he  hath  sent  his 
superior  or  equal.    Neither  can  a  corporation, 
that  is  under  a  sovereign  head,  sucii  as  you 
would  have  Peter  to  be,  send  their  head,  or 
choose  him  to  be  their  foot,  to  go  for  them. 
Neither  can  the  citizens  send  their  mayor, 
which  is  the  Prince's  lieutenant,  more  than 
they  can  send  the  Prince  himself.    He  may 
go  indeed  by  his  own  consent  or  desire,  but 
he  cannot  be  sent,  except  he  yield  unto  the 
authority  of  the  senders.    Lastly,  you   say, 
belike,  for  the  uttermost  refuse,  that  the  col- 
lege of  the  Apostles,  comprising  Peter,  was 
greater  than  Peter  their  head  alone.    This 
granted,  Peter's  he^adship  was  not  the  sove- 
reign authority  of  Christ,  neither  was  Peter 
head  of  the  Apostles,  as  Christ's  vicar.    For 
<he   ^vholp   Church,    comprising  Chri.=t.  the 


head  thereof,  is  not  of  greater  authority  than 
Christ  himself.  Neither  may  Christ  be  sent 
by  authority  of  the  whole  Church.  No  more 
niight  Peter  have  been  seen  by  authority  of 
the  whole  college,  if  he  had  had  the  whole 
authority  and  government  over  the  Apostles, 
as  Christ  had,  and  always  hath.  Neither  is 
this  place  used  only  of  Protestants,  as  you 
say,  but  also  of  some  Papists,  to  prove  that 
the  Pope  ought  to  be  subject  to  the  general 
council,  representing  the  whole  Church.  Epist. 
Syn.  Con.  Basil,  ad  innecfiuam  snb  nomine  Eu- 
genij  PapcB,  cont.  .tyn.  Basil. 

17.  Here  you  will  enforce  a  sacrament  of 
confirmation  with  oil,  which  neither  in  this 
place,  nor  in  any  other  place  of  the  Scripture, 
hath  either  word  of  institution,  or  outward 
element  of  Christ's  appointment,  which  two 
things  must  needs  concur  in  any  sacrament. 
The  Apostles  here  prayed,  that  the  Samari- 
tans, for  further  confirmation  of  their  faith, 
might  receive  the  visible  miraculous  graces 
of  the  Holy  Ghost,  as  the  gifts  of  tongues,  of 
prophecy,  of  healing,  and  such  like  :  out  of 
which  it  is  impossible  to  conclude  any  ordi- 
nary or  perpetual  confirmation  of  all  that  an 
baptized,  and  that  with  oil,  whereof  there  \3 
no  mention  in  all  the  Scriptures  that  it  wfs 
either  appointed  or  used  for  such  purpose. 
Now  that  you  are  forsaken  of  the  word  oi 
God,  let  us  see  what  testimony  you  gatler 
out  of  men.    First  you  bring  Beda,  who  li'ed 
700  years  after  Christ,  and  speaketh  of  the 
ceremony  of  anointing  with  oil  by  the  Bishop, 
as  it  was  used  in  his  time.    Yet  doth  he  not 
call  it  a  sacrament,  nor  say  that  the  Apostles 
used  that  ceremony,  but  that  it  belonged  to 
them  to  give  the  Holy  Ghost  and  not  to  Phi- 
lip, as  in  his  time  bishops  used  to  anoint  with 
oil,  and  not  the  Priests,  by  which  unction  they 
were  persuaded  the  Holy  Ghost  was  given. 
Notwithstanding  you  are  bold  to  conclude, 
that  this  imposition  of  hands  with  prayers, 
was  the  ministration  of  confirmation  :  wnich 
with  all  the  logic  you  have,  you  can  never 
conclude  out  of  the  te.xt,  nor  out  of  Bede's 
words :  although  they  be  more  than  can  be 
proved  out  of  the  Scriptures.    But  you  are  vet 
more  bold  to  affirm,  for  you  may  say  what 
you  will  without  proof,  that  "  the  prayers  here 
specified,  were  no  doubt  the  very  sarr.e  that 
the  popish  Church  useth  to  that  purpose." 
The  te.xt  is  plain  what  these  yirayers  were, 
that  they  might    receive    the   Holy   Ghost, 
which  Oecumenius  out  of  the  consentof  all 
the  Greek  fathers  doth  expound,  "  the  3ower 
of  working   miracles,"   Acts  cap.   10.    The 
words  that  your  popish  bishops  use  ii  their 
confirmation  with  oil,  are,  "  I  mark  the3  with 
the  sign  of  the  holy  cross,  and  confirn  thee 
with  the  chrism  of  salvation,  in  the  nsme  of 
the  Father,  the    Son,  and  the  Holy  3host. 
Peace  be  to  thee."     What  affinity  havj  these 
words  with  the  prayers  of  (he  Apostle?  ?  But 
if  Beda  be  too  young,  Cyprian  is  an  mcient 
writer,  who  belike  is  a  patron  of  popish  con- 
firmation with  the  chrism  of  salvatioi.     But 
that  you  confers  is  left  out  both  by  th-  Rvaiv 
■iclisf.  and  b\  Cvr.rian. 


ACTS. 


Cyprian  indeed  showeth,  that  those  that 
were  baptized  in  the  Church  were  offered  to 
the  governors  of  the  Church,  and  by  their 
prayer  and  imposition  of  hands,  obtained  the 
Holy  Ghost,  and  were  signed  or  consununated 
with  the  sign  of  the  cross  :  we  see  here  pray- 
er and  imposition  of  hands,  according  to  the 
example  of  the  Apostles  to  obtain  the  Holy 
Ghost,  but  we  lack  still  yet  the  chiefest  mat- 
ter to  make  up  a  sacrament,  the  chrism  of 
salvation.  To  supply  that  want,  you  say 
many  "things  were  done  and  said  in  the  ad- 
ministration of  this  and  other  sacraments  in- 
stituted by  Christ,  which  are  not  particularly 
written  by  the  evangelists,  or  in  any  other 
scripture."  To  admit  that  all  things  done 
and  said,  be  not  particularly  expressed  in  the 
scriptures,  shall  we  therefore  admit  for  sa- 
craments such  things  as  have  neither  their  in- 
stitution, nor  the  word,  nor  the  element  set 
forth  in  the  scriptures  ?  Some  circumstances 
not  material  are  omitted,  but  the  chrism  of 
salvation,  if  it  had  been  of  Christ's  institution, 
,and  the  Apostles'  practice,  should  never  have 
been  wholly  omitted  being  a  matter  of  so 
^[reat  importance,  as  the  very  name  you  give 
into  it  doth  pretend. 

But  all  antiquity,  you  say,  and  most  general 
practice  of  the  Church,  do  evidently  prove, 
that  this  sacrament  was  instituted  by  Christ, 
aril  yet  not  written  of  in  the  Scriptures.  To 
omit  that  the  testimony  of  all  the  world,  with- 
out the  testimony  of  the  Holy  Ghost,  is  too 
■weak  a  ground  for  us  to  build  our  faith  upon. 
It  is  utterly  false  that  you  say ;  for  neither 
doth  all  antiquity  testify  of  it,  neither  was  it 
ever  generally  practised  of  the  Church  as  a 
sacrament.  For  in  the  Greek  Church,  this 
confirmation  was  never  received  to  this  day. 

But  to  examine  your  witnesses  of  antiquity 
severally.  First,  Uionysius  is  not  of  such  an- 
tiquity as  you  pretend,  for  if  he  had  been,  his 
writings  coukl  not  have  been  unknown  to 
Eusebius,  Hierom,  and  Gennaduis,  who  con- 
tinued the  catalogue  of  principal  writers  of 
the  Cimrch  for  five  hundred  years  after 
Christ  But  we  must  take  him  in  such  order 
as  you  offer  him.  This  Dionysius  speaketh 
of  an  unction  used  to  them  that  were  baptized, 
after  which  they  were  admitted  to  the  Eucha- 
rist: as  he  doth  of  many  other  ceremonies  of 
unction,  not  used  in  the  Popish  Church,  all 
which  yet  he  comprehendeth  under  the  sa- 
crament or  mystery  of  unction. 

TortuUian  ppeaketh  also  of  the  ceremony 
of  un:tion,  which  was  used  in  baptism,  to  sig- 
nify tliat  the  baptized  was  consecrated  as  a 
chann;)ion  of  Christ,  to  fight  atrainst  the  devil, 
the  world,  and  the  flesh,  which  in  baptism  he 
hath  •«>nounced  and  defied.  Which  he  dc- 
«lareti  plainly  in  his  book  Be  hapti.imo,  say- 
ing :  ♦  Ab  soon  as  we  came  out  of  the  laver, 
we  ars  anointed  with  the  blessed  unction,  of 
an  andent  discipline, by  which  they  were  wont 
to  be  jnointed  with  the  oil  out  ol  the  horn  in 
the  Drii.'fthood  :  whereof  Aaron  was  anoint- 
ed by  Moses  :  whereof  Christ  is  called  a 
ChriHir^te,  which  is  unction,"  &.c.  Dehinc, 
■"  Afienvurd  the  hand  is  laid  on,  by  blessing. 


calling  upon  and  inviting  the  Holy  Ghost," 
&c.  All  which  declare,  and  the  whole  dis- 
course of  the  book,  that  he  speaketh  of  cere- 
monies used  about  baptism,  not  of  the  Popish 
sacrament  of  confirmation.  Also,  that  unc- 
tion was  a  ceremony  distinct  from  imposition 
of  hands.  The  same  thing  also  doth  Cyprian 
teach,  ep.  70,  saying,  "  He  that  is  baptized 
must  needs  be  anointed,  that  having  received 
the  chrism,  that  is  unction,  he  may  be  anoint- 
ed of  God,  and  have  in  him  the  grace  of 
Christ.  And  afterward  he  speaketh  of  pray- 
er for  him  that  is  baptized,  to  receive  the 
Holy  Ghost  with  imposition  of  hands.  Like- 
wise ep.  72,  where  he  calleth  not  unction,  but 
that  which  is  represented  by  irnposition  of 
hand,  a  sacrament.  For  in  the  epistle  he  cer- 
tifieth  Stephanus  B.  Rome,  that  they  have 
concluded  in  Africa,  that  they  which  come 
from  heretics,  must  be  baptized.  "  Because 
it  is  little  worth  to  them  to  lay  the  hand  upon 
them,  that  they  may  receive  the  Holy  Ghost, 
except  they  receive  also  the  baptism  of  the 
Church.  For  then  at  the  length  they  may  be 
sanctified  perfectly,  and  be  the  sons  of  God, 
if  they  be  born  of  both  the  sacraments,  seeing 
it  is  written,  except  a  man  be  born  of  water 
and  of  the  Spirit,  he  cannot  enter  into  the 
kingdom  of  God."  You  see  plainly,  he 
speaketh  of  the  spiritual  birth  of  water  and 
the  Spirit, which  is  testified  in  baptism, where- 
of the  element  of  water  and  the  laying  on  of 
hands,  were  signs,  not  of  a  several  sacra- 
ment of  unction.  The  decretal  epistles  of 
Melchiades,  as  all  the  rest  of  that  rabble,  is  a 
mere  counterfeit,  in  which  the  author  doth 
not  only  in  barbarous  Latin  tell  the  difference 
of  this  Popsih  sacrament  from  baptism,  but 
also  showeth  how  much  more  worthy  it  is 
than  baptism.  August,  cont.  lit.  Pet.  lib.  2.  cap. 
104,  saith,  "  that  Petilian  the  heretic,  in  the 
spiritual  ointment  spoken  of  by  Psalm  132, 
will  interpret  the  sacrament  of  chrisin, 
which  truly  in  the  kind  of  visible  signs  is 
holy  as  baptism  itself,  but  it  may  be  in  the 
worst  men,  in  them  that  spend  their  life  in 
the  works  of  the  flesh,  and  shall  not  possess 
the  kingdom  of  heaven ;  and  therefore  per- 
tain neither  to  the  beard  of  Aaron,  nor  to  the 
edge  of  his  garment,"  &c.  How  largely 
Augustin  useth  the  name  of  sacrament,  1 
have  elsewhere  declared.  Mall.  1.  sect.  2.  al- 
though in  this  place  he  showeth  rather  how 
it  was  accounted  among  the  Donatists  than 
among  the  Catholics.  For  the  Donatists  ac- 
counted all  them  to  be  holy  brethren,  that 
were  baptized  and  anointed  among  them : 
whereby  also  it  appeareth,  that  this  unction 
was  a  ceremony  pertaining  to  baptism.  For 
of  imposition  of  hands  to  receive  the  Holy 
Ghost,  he  showeth  that  it  was  only  a  prayer; 
and  therefore  might  be  repeated,  whereas 
baptism,  that  is  a  sacrament,  ministered  even 
by  heretics,  may  not  be  repeated.  Imposi- 
tion of  hands,  is  not  as  baptism,  that  cannot 
be  repeated.  For  what  is  imposition  of 
hands,  but  prayer  over  a  man  ?  Wherefore 
you  do  fondly,  and  contrary  to  the  testimony 
of  antiquity,  to  join  these  two  ceremonies  of 


unction  and  imposition  of  hands  unto  one  sa- . 
crament.  Cyril  Mystagog,  3,  speaketh  of 
unction  immediately  after  baptism,  in  the  ■ 
foreliead,  ears,  and  breast,  without  which  he 
denieth  that  men  were  worthy  to  be  called  | 
Christians,  or  their  regeneration  perlect : 
therefore  as  he  attributeth  too  much  to  that 
ceremony,  so  he  showeth  it  was  differing 
from  the  Popish  sacrament  of  confirmation, 
Ambrose,  lib.  3.  cap.  'Z.  JJe  Sacrame/tt,  hath 
never  a  word  either  of  chrism,  or  of  imposi- 
tion of  hands,  but  only  of  prayer  for  the  seven- 
fold grace  of  the  Holy  Ghost,  to  be  poured 
upon  the  baptized ;  and  no  more  he  hath  De 
lis  qui  niyst.  init.  cap.  7,  only  he  putteth  the 
baptized  in  mind,  that  they  have  received  the 
divers  gifts  of  the  Holy  Ghost.  But  cap.  6, 
he  maketh  mention  of  unction,  the  ceremony  i 
used  at  baptism.  The  epistle  of  Leo  doth  j 
also  plainly  distinguish  the  ceremony  of  im-  ] 
position  of  hands  Irom  unction,  saying,  "  that  j 
one  is  by  imposition  of  hands  upon  the  faith- 
ful to  be  baptized,  or  that  are  converted  from  | 
heresy,  to  deliver  the  Holy  Ghost."  Of  the 
other  he  addeth,  "to  make  chrism,  and  with 
chrism  to  anoint  the  foreheads  of  them  that 
are  baptized  ;"  wliicli  thing  with  many  other, 
he  maketh  unlawful  for  Chorepiscopi,  which 
he  saith  were  but  priests,  yet  doth  he  not  call 
either  the  one  ceremony  or  the  other  a  sacra- 
ment, as  baptism  and  the  Lord's  Supper  are 
sacraments.  The  council  of  Laodicea  willeth 
them  that  are  baptized,  to  be  anointed  with 
chrism ;  the  council  of  Carthage  forbiddeth 
the  priest  to  make  that  chrism.  The  Aurifi- 
can  council  speaketh  expressly  of  that  anoint- 
ing which  was  done  by  every  one  that  was 
baptized,  and  is  not  to  be  repeated,  therefore 
cannot  speak  of  the  Popish  sacrament,  which 
is  given  only  by  the  bishop,  after  baptism. 
The  words  are  these :  "  None  of  the  minis- 
ters that  hath  received  the  office  of  baptizing, 
ought  to  go  abroad  any  whither  without 
chrism,  because  it  is  agreed  amongst  us 
that  chrism  be  occupied  but  once  in  baptism. 
But  concerning  him  which  in  baptism,  by  any 
necessity  hath  not  been  anointed,  the  priest 
shall  be  admonished  thereof  in  the  confirma- 
tion. For  among  us  the  blessing  of  the 
chrism  is  but  one,  we  say  not  this  in  preju- 
dice of  any,  but  that  the  anointing  may  be 
counted  necessary. "  But  contrary  to  this 
canon,  the  Papists  hold,  that  the  child  must 
be  twice  anointed,  in  baptism  and  in  confir- 
mation. Now  for  the  author  of  this  ceremo- 
ny, for  sacrament  we  find  none,  you  allege 
Dionysius  and  Basil,  referring  it  to  tradition 
of  the  Apostles.  Whereunto  if  we  must  give 
credit,  we  must  acknowledge  many  of  the 
Apostolic  traditions  to  be  abolished,  as  it  is  ; 
certain  of  many  ceremonies  described  by  that 
Dionysius,  by  Tertullian  and  Basil.  Where- 
fore either  we  must  say  it  was  not  ordained 
of  the  Apostles,  or  else  it  was  ordained  as  a 
removeable  ceremony,  as  other  ceremonies 
likewise  fathered  upon  the  Apostles,  are  long 
since  worn  out  of  use.  The  constitutions  of 
Clement  be  mere  forgeries,  full  of  manifest  i 
lies,  as  I  have  showed  elsewhere.     The  de- 1 


15J 


cretal  episllea  of  Fabian,  be  even  as  good 
stufi'  as  the  rest  of  that  sort.  But  you  do 
falsely  aflirm,  that  the  author  of  the  treatise 
"Do  unction  Chrismatis  apud  Cyprianum, 
doili  say  that  Christ  did  instruct  his  Apostles 
at  that  time  of  the  institution  of  the  sacra- 
ment, to  consecrate  this  chrism.  For  he 
saith  not  so,  nor  any  thing  to  that  efl'ect : 
though  he  extol  the  ceremony  of  making  this 
chrism,  greatly.  And  if  it  must  be  made  of 
balsam,  as  he  and  your  canon  law  also  saith, 
you  have  long  deceived  the  common  people 
with  a  wrong  confection,  like  false  apotheca- 
ries, for  true  balsam  is  u  precious  ointment, 
verily  hardly  or  not  at  all  to  be  gotten  in 
these  parts.  As  for  imposition  of  hands  with 
prayer,  which  was  the  old  and  pure  ce- 
remony of  confirmation,  we  do  not  speak 
against  it. 

To  conclude,  you  say  none  but  known  he- 
retics did  ever  deny  or  contemn  this  confir- 
mation or  holy  chrism.  But  as  yet  you  have 
not  proved  any  such  sacrament,  acknow- 
ledged by  the  ancient  Catholics,  though  of  old 
time,  there  was  a  ceremony  of  anointingr 
which  was  omitted  in  Novatius,  because  he 
was  baptized  in  his  bed  being  very  sick,  and 
like  to  die.  Whereupon  also  his  followers 
neglected  that  ceremony  also,  as  might  seem 
by  Theodoret. 

Yet  doth  not  Cornelius  say,  that  he  fell  into 
heresy,  because  he  had  not  received  the  Holy 
Ghost,  by  consignation  of  a  bishop,  but  only 
showeth  what  manner  a  man  he  was,  and  how 
that  being  baptized  in  his  bed,  after  he  reco- 
vered, he  regarded  not  the  rest  of  the  cere- 
monies, of  which  he  should  have  been  par- 
taker, according  to  the  rule  of  the  church, 
not  so  much  as  to  be  sealed  or  confirmed  bv 
the  bishop,  which  having  not  obtained,  saitn 
he,  how  could  he  obtain  the  Holy  Ghost  ? 
By  these  words,  it  is  not  proved,  that  unction 
was  the  ceremony  of  confirmation,  but  rather 
one  of  the  ceremonies  of  baptism,  that  were 
omitted,  because  he  was  at  the  point  of  death. 
It  was  against  the  discipline  of  the  Church, 
that  such  should  be  admitted  into  the  ministry 
as  received  baptism  upon  such  necessity. 
And  the  bishop  was  fain  to  entreat  the  clergy 
and  people  for  him,  that  he  might  neverthe- 
less be  ordained.  That  which  Optatus  writeth 
of  the  Donatists,  was  not  a  special  outrage 
against  the  holy  oil,  "but  generally  against 
any  thing  that  belonged  to  the  Catholics. 
For  the  Donatists  also  liad  their  holy  oil,  and 
did  attribute  more  unto  it  than  the  Catholics 
did  to  their  unction,  as  is  showed  before  out 
of  Augustin,  co7it.  lil.  Petit,  lib.  2.  cap.  101. 

Where  you  complain  of  the  savage  disorder 
of  the  Caivinists,  in  contemning  your  Popish 
ceremonies,  we  might  make  answer  of  your 
devilish  disorder,  in  burning  and  defacing  the 
holy  scriptures,  yea  the  bodies  of  all  them 
that  profess  the  Gospel  of  Christ.  But  of  all 
savage  parts,  that  ever  were  practised  since 
the  creation  of  the  world,  all  circumstances 
considered,  there  is  none  comparable  to  the 
Bartholemew  Fair  of  the  French  Papists  afi 
Paris,  and  other  places  in  France. 


152 


ACTS. 


17.  The  ancient  ceremony  of  imposiiion  to  this  purpose,  endured  no  longer  than  the 
of  hands,  which  is  nothing  else,  as  Augustin;  miraculous  gifts,  as  the  unction  with  oil  to 
saith,  "but  prayer  over  a  man,"  to  be  i  recover  bodily  health, named  by  James.  But 
strengthened  and  confirmed  by  the  Holy  '  there  is  another  kind  of  imposition  of  hands, 
Ghost,  or  to  receive  increase  of  the  gifts  of  I  mentioned,  Heb,  6.  2.  whereof  there  rnay  be 
the  Holy  Ghost,  as  Ambrose  saith,  we  do  not  j  a  perpetual  use  in  the  Church,  which  is  the 
in  anywise  mislike,  but  use  it  ourselves,  i  same,  which  Augustin  calleth,  "nothing  else, 
Neither  do  we  charge  the  Papists,  for  dimi- {  but  prayer  over  a  man,"  and  whereof  he 
nishing  the  force  of  Baptism,  in  saying  that  i  speakpth,  Tract.  6.  in  Ep.  I  John.  J^ut  where 
men  may  receive  the  gifts  of  the  Holy  Ghost  |  you  say,  we  may  deny  the  force  of  excommu- 


by  faithtul  prayers  with  imposition  of  hands 
but  for  making  their  unction  a  Sacrament, 
whereof,  neither  the  word  nor  the  element  is 
of  Christ's  institution:  and  for  affirming  Bap- 
tism to  be  unperfect  without  it,  for  it  is  to  be 
iised  say  they,  "  that  they  may  be  found  per- 
fect Christians,"  De  Con.  dkt.  f).  cap.  omnes. 
Again,  "  And  that  he  shall  never  be  a  Chris- 
tian, which  is  not  anointed  with  chrism  in 
the  Bishop's  confirmation."  DeConaecral.dist. 
b.cap.  Ut.  Jeiuni.  And  in  that  counterfeit 
epistle  of  Melchiades,  "Confirmation  per- 
taineth  to  the  perfection  ofbapiism  :"  Where- 
of it  is  inferred  that  Baptism  is  imperfect  with- 
out confirmation.    Thirdly,  we  charge  them. 


nication,  because  corporal  punishment,  which 
was  annexed  unto  it  in  the  Primitive  Church 
ceaseth,  it  is  utterly  false.  For  we  have  a 
plain  commandment  for  the  use  of  excommu- 
nication. Matt.  18,  without  any  mention  of 
corporal  punishment,  which  was  not  always 
joined  with  excommunication  in  the  Primi- 
tive Church,  albeit  it  might  be  sometimes. 
Your  other  slander,  that  we  mean  to  take 
away  all  Christian  religion,  because  it  hath 
not  the  like  operation  of  miracles,  as  in  the 
beginning,  because  it  is  without  colour,  I 
omit  as  rj^worthy  of  any  answer,  only  be- 
wraying the  intolerable  malice  of  your  lying 
spirit.   'Let  God   be  judge  in  this  case    be- 


because  they  say  that  this  their  sacrament  is  |  tvvixt  you  and  us.  Last  of  all,  you  charge  some 
"T'.Tl.n   ,„„„, 1   ...;.i, „,....   , „„     „*•.,_*„ 1 „ „en e. »;„„ *i,« 


'To  be  reverenced  with  greater  reverence 
than  Baptism,"  because  it  can  be  ministered 
by  none  but  by  a  Bishop.  De  Consecrat.  Dist. 
5.  cap.  1.  De  his  vera.  To  these  matters  of 
charge,  taken  out  of  your  Canon  Law,  you 
answer  nothing,  but  cavil  of  the  gifts  of  the 
Holy  Ghost  obtained  by  prayer  and  imposition 
of  hands  of  the  Apostles,  which  we  deny  not, 
impudently  accusing  us  of  great  perversity, 
and  corruption  of  the  plain  sense  of  the  Scrip- 
tures in  this  point:  First,  because  "some  of 
us  do  affirm  the  Holy  Ghost  to  be  none  other 
but  the  gift  of  wisdom  in  the  Apostles,  and  a 
lew  others  for  government."  But  this  is  a 
slander,  for  none  of  us  doth  so  affirm.  Further, 
you  charge  some  of  us,  to  affirm  that  it  was 
no  internal  grace,  but  only  the  gift  of  divers 
languages.  But  this  also  is  a  slander;  for 
we  neither  deny  the  internal  grace,  in  all,  nor 
restrain  the  outward  grace  only  to  the  gift  of 
tongues.  But  we  affirm,  that  the  Holy  Ghost, 
in  this  place,  is  taken  principally  for  the  visi- 
ble graces  of  the  Holy  Spirit,  as  is  manifest 
by  that  saying  :  The  Holy  Ghost  was  not  yet 
come  upon  any  one  of  them.  "What,"  saith 
Oecumenius  "did  not  they  that  were  baptized 
by  Philip,  receive  the  Holy  Ghost  ?  Yes  they 
received  the  Holy  Ghost  unto  the  remission 


of  us,  to  make  nomoreofConfirmation,  orthe 
Apostle's  fact,  but  as  for  a  doctrine,  instruction, 
or  exhortation,  to  continue  in  the  faith  recei- 
ved. But  this  is  also  false.  For  we  acknow- 
ledge imposition  of  hands  with  prayer,  that 
they  which  were  so  taught,  instructed,  and 
exHorted,  might  receive  strength  of  God's 
Spirit  so  to  continue.  And  yet  all  gain, 
where  you  say,  there  are  among  us,  \yhich 
put  the  baptized  coming  to  years  of  discre- 
tion, to  iheir  own  choice,  whether  they  will 
continue  Cfiristians  or  no  ;  it  is  false,  as  the 
rest.  For  when  they  are  required  to  make 
confession  themselves,  of  that  faith  which 
other  men  possessed  in  their  name  at  their 
baptism,  they  are  not  put  to  their  choice,  but 
put  in  mind,  that  they  must  perform  thein- 
selves,  that  by  others  was  promised  in  their 
name.  Finally  that  which  the  Scripture  tell- 
eth  us  of  prayer,  imposition  of  hands,  of  the 
Holy  Ghost,  of  grace  and  virtue  from  above, 
we  acknowledge  as  well  as  instruction  :  but 
oil  and  balm,  and  the  rest  of  the  Popish  doc- 
trine, of  this  counterfeit  Sacrament,  because 
it  is  not  found  in  the  holy  Scriptures,  we  re- 
nounce it. 

22.     This  place  of  Augustin,  hath  been  suf- 
ficiently answered  before  :  he  speakelh  not 


of  sins,  but  they  received  him  not  to  the  work- j  of  satisfaction  to  God's  justice,  but  of  oiU 
ing  ot  niiracles."  Again,  Simon  Magus  i  ward  signs  of  inward  repentance.  And  if  by 
saw  that  by  imposition  of  hands  the  Holy  your  term  of  doing  penance,  you  meant  no 
Ghost  was  given,  but  he  could  not  see  the  in-  more  than  Ancrustin.  or  vour  vulvar  intcrpre- 
ternal  grace,  therefore  it  was  the  grace  of  ter  doth  by  o^^ere  pccmtentlam,  it  were  all  one 
working  miracles,  us  of  tongues,  hcalins,  pro-  w-ith  repentance:  for  so  doth  he  sometimes 
phesying.  casting  out  of  devils,  and  suchlike:!  translate  the  word,  that  you  cannot  say,  do 
and  this  was  virtue  from  above,  in  some  also  penance,  but  be  penitent.  Mark  1.  15.  Some- 
that  were  void  of  internal  grace.  Matt.  7.  22. 1  times  vou  are  enforced  to  translate  the  word 
.10  saith  Oecumenius,  "  We  may  understand  /"ffHiVt-nn'o,  repentance,  Act.<  5.  31.  Ads  II. 
that  HI  the  giving  of  the  Holy  Ghost,  there  18.  2  Tim.  2.  2.'i.  Therefore  if  this  your  trans 
was  some  wonderful  thing  that  was  sensible,  lation  be  true,  wiiy  do  you  not  always  use  it  ? 
tor  otherwise  Simon  would  not  have  made  but  instead  of  repentance,  give  us  penance. 
•  J  '■"'l"^'"'  ';^''<;P.'  he  ''nd  seen  it."  Wc  say  \  22.  For  great  sins,  great  sorrow  and  most 
inaeeil,  thai  this  kind  of  imposition  of  hands  !  hearty  repentance  is    requisite.    And  men 


aiust  pray  without  doubling,  tor  all  things 
that  God  hath  promised,  fames'  1.  6.  Neither 
is  Simon  willed  to  pray  with  doubting,  but 
Peter  seeing  him  to  be  still  in  the  bitterness 
ot  gall,  doubtelh  whether  he  will  truly  re- 
pent, and  sincerely  pray  to  God  for  remission 
of  sins.  Oecunienius  saith,  "For  Peter  fgre- 
saw  that  he  was  not  to  be  converted  to  re- 
pentance, therefore  he  saith,  if  perhaps  it 
may  be  remitted."  Otherwise,  we  must  not 
fear  only,  but  be  altogether  certain,  that  we 
are  not  worthy  to  be  heard,  or  to  obtain  mer- 
cy, nor  to  look  up  to  heaven,  or  to  be  called 
God's  children  of  ourselves,  and  therefore 
must  be  assured  to  be  heard  and  obtain  mer- 
cy, for  the  worthiness  of  Christ  our  only  Me- 
diator and  Advocate 

24.  When  the  Pope  and  the  Governors  of 
your  Church  can  cause  us  to  see  that  the 
Sorcerer  saw,  namely,  that  those  whom  you 
confirm,  receive  the  power  of  miracles,  it 
Avere  some  reason  to  upbraid  us  by  his  ex- 
ample. But  when  you  neither  work  mira- 
cles, nor  teach  the  doctrine  of  the  Apostles, 
but  clean  contrary  unto  it,  look  you  that  we 
should  desire  you  to  pray  for  us,  whose 
prayer  we  know  to  he  abominable,  because 
you  refuse  to  obey  the  law  of  God  ?  Prov.  28.  9. 

27.  A  lewd  slander.  Beza,  saith,  that  this 
desert  cannot  be  understood  of  the  city  of  Ga- 
za, which  at  that  time,  was  a  populous  city, 
but  of  the  way  which  led  unto  it,  that  was  in 
a  desert  or  waste  ground.  And  so  saith  Oe- 
cumenius  out  of  the  consent  of  the  Greek 
Fathers.  "  The  way  was  toward  th€  South, 
and  he  said  it  was  desert  that  he  should  not 
fear  the  authority  of  the  Jews."  The  same 
in  effect  saith  Chrysostom  in  Acta,  Homil.  19. 
Intolerable  both  malice  and  blindness  of  Po- 
pish Rhemists. 

27.  He  came  as  a  proselyte,  to  worship 
God  in  the  Temple  at  Jerusalem,  according 
to  the  law,  not  on  pilgrimage  to  worship  po- 
pish idols.  But  now  the  time  is,  and  then 
was,  that  the  true  worshippers  should  wor- 
ship God  neither  in  Jerusalem,  nor  in  any 
other  place  of  greater  devotion  and  sanctifi- 
cation,  but  in  spirit  and  truth.  J-ohn  4.  21.  The 
Temple  and  the  coming  up  to  Jerusalem  to 
worship,  had  the  express  word  to  warrant 
them:  Popish  places  of  devotion  and  the  pil- 
grimage to  them  are  superstitious  and  idola- 
trous, haying  no  warrant  of  God's  word  for 
their  holiness,  but  manifest  prohibition  in 
God's  law.  Exod.  20. 

31.  All  parts  of  the  Scripture  are  not  so 
written  that  an  interpreter  is  necessary. 
"  The  Holy  Ghost  hath  bountifully  and  health- 
fully so  moderated  the  holy  Scriptures,  that 
by  open  or  plain  places,  he  might  provide 
against  famine,  and  that  by  dark  places  he 
might  wipe  away  loathsomness.  Fornoihing 
almost  i  s  found  out  of  those  obscurities,  which 
may  not  be  found  in  other  places,  to  be  ut- 
tered most  plainly."  De  Doct.  Christ,  lib.  2. 
cap.  16.  That  many  things  are  hard  to  be  un- ! 
derstood  in  the  Scriptures,  which  need  an  ' 
interpreter,  we  confess  with  the  Eunuch,  and  I 
with  Hieroni,  I 

20 


38.  When  we  read  of  any  .Sucrauient 
ministered  by  the  Apostles,  tliough  all  things 
be  not  expressed  in  particular,  yet  we  believe 
that  all  things  were  done,  that  by  the  insiiiu- 
tion  of  that  Sacrament  were  necessary  to  be 
done  :  which  is  the  thing  that  Au^ustin 
meaneth,  where  he  saith,  "  by  the  order  of 
the  delivery  or  institution"  of  Baptism,  name- 
ly, the  renouncing  of  dead  works,  which  is 
the  doctrine  of  Baptism,  saith  the  Apostle. 
Heb.  6.  2.  with  the  wliole  confession  of  Chris- 
tian faith,  mentioned  in  that  place  by  Auuus- 
tin,  which  is  expressed  in  the  Scripture.  But 
your  Sacrament  of  Chrism  we  beheve  not, 
because  we  read  it  nowhere.  Contrariwise 
your  manner  is,  to  find  a  miserable  colour  for 
your  horrible  sacrilege  where  you  find  bread 
only  mentioned  in  some  place  of  the  Scrip- 
ture,  you  imagine,  or  at  least  would  have  us 
to  imagine  that  the  Apostles  ministered  the 
Supper  of  our  Lord  in  one  kind,  directly  con- 
trary to  the  institution  thereof,  and  the  ex- 
press commandment  of  our  Saviour  Christ. 
In  which  places,  you  should  give  credit  to 
this  saying  of  Augustin,  for  the  cup,  which 
is  written  in  the  institution  of  that  Sacra- 
ment, and  not  for  the  Sacrament  of  Chrism, 
which  is  no  where  instituted,  or  mentioned 
ill  the  holy  Scriptures. 

Chapter  9. 

4.  We  conclude  not  Christ  in  heaven, 
otherwise  than  of  his  own  will  he  hath  ap- 
pointed to  remain  there.  But  your  question 
is  easily  answered  out  of  the  text,  that  Christ 
spake  from  heaven,  from  whence  the  glorious 
light  shined,  passing  the  light' of  the  Sun. 
Oecumenius  saith,  "They  that  accompanied 
Saul  heard  not  the  voice  that  came  from 
above." 

36.  The  force  of  good  works  reacheth  to 
the  next  life  to  be  rewarded  of  God's  mercy, 
and  not  of  man's  merit. 

39.  The  text  saith  not,  that  her  alms-folk 
prayed  to  God  for  restitution  of  her  life,  and 
it  they  did,  yet  the  argument  foUoweth  not, 
that  they  ought  to. have  prayed  for  release  of 
her  punishment  in  Purgatory.  Because  the 
Scripture  teacheth  no  such  place  of  punish- 
ment after  this  life,  nor  prescribeth  any  form 
of  prayer,  to  obtain  mercy  for  them  that  are 
departed,  and  have  received  their  judgment: 
for  immediately  after  death,  foUowetff  every 
man's  particular  judgment,  Heb.  9.  17. 

Ch.\fter  10  .    • 

2.  "Whatsoever  is  not  of  faith,  is  sin, 
without  which  it  is  impossible  to  please  God," 
Rom.  14.  23.  Heb.  11.  6.  Therefore  it  is  cer- 
tain that  Cornelius  had  faith,  as  a  true  Pro- 
selyte in  the  Messiah  to  come,  although  he 
knew  not  that  he  was  come,  and  so  saith 
Beda.  Therefore  this  place  proveth  not  that 
good  works  before  faith  are  preparatives  to 
it,  for  no  works  are  good,  but  such  as  are  done 
in  faith.  And  seeing  you  affirm,  that  works 
before  faith,  are  not  meritorious,  you  falsify 
Beda,  and  slander  Gregory,  by  translating  the 
verb  propieruif,  he  deserved,  which  is  com- 


monly  used  of  the  fathers,  to  obtain  without 
respect  of  merit  or  desert.  But  that  the  rea- 
der may  see  how  impudcnlly  you  cite  this 
place,  to  prove  that  good  works  are  prepara- 
tives to  faith,  I  will  set  down  his  whole  dis- 
course upon  this  text.  "Men  attain  not  to 
faith  by  virtues,  but  to  virtues  by  faith,  as 
Gregory  e.xpoundeth  it.  For  Cornelius,  whose 
alms  before  baptism,  as  the  Angel  witnesseth, 
are  praised,  came  not  by  works  to  faith,  but 
by  faith  to  works.  For  it  he  had  not  believed 
the  true  God  before  baptism,  unto  whom  did 
he  pray  ?  or  how  did  Almighty  God  hear  him, 
if  he  prayed  not  to  be  perfected  in  good  things 
by  him  ?  Therefore  he  knew  God  the  Crea- 
tor of  all  things,  but  that  his  Almighty  Son 
was  incarnate,  he  knew  not.  He  had  faith, 
whose  prayers  and  alms  could  please  God. 
And  by  good  action  he  obtained  to  know  God 
perfectly,  and  to  believe  the  mystery  of  the 
mcarnation  of  his  only  begotten  Son,  that  he 
might  come  to  the  sacrament  of  baptism.  By 
faith  therefore  he  came  to  works,  but  by 
works  he  was  made  strong  in  faith."  Augus- 
tin  also  afiirmeth,  that  he  had  faith  before  he 
believed  in  Christ,  saying,  "He  did  not  give 
alms  and  prayed  without  some  faith.  For  how 
did  he  call  upon  him  whom  he  believed  not." 
lie  prced.  sand.  lib.  1.  c.  7.  The  same  is  to  be 
said  of  the  Eunuch.  And  hov.-  are  you  not 
ashamed  to  say,  "That  good  works  before 
faith,  are  preparatives  to  the  same."  When 
#  Augustin  saith,  "Faith  gocth  before,  that 
good  works  may  follow,  neither  are  there  any 
HOod  works,  but  those  that  follow  faith  going 
before."  I's.  67.  Where  he  saith,  "  that  the 
ungodly  man  is  justified  by  faith  without  the 
merits  of  good  works." 

9.  No  man  denicth  but  set  times  of  prayers 
both  public  and  private,  are  very  convenient. 
But  tne  popish  service,  hath  nothing  but  the 
names  of  these  hours,  and  not  the  times  them- 
selves observed  in  their  prayers,  which  are 
all  finished  in  the  forenoon,  when  they  are 
said  or  sung,  for  they  are  not  used  but  at  cer- 
tain solemn  times,  whereas  the  sixth  hour  is 
the  time  of  high  noon,  the  ninth  hour,  is  the 
third  hour  before  the  sun  set. 

All  godly  persons  do  observe  times  of 
prayer,  as  the  morning  at  their  rising  up,  at 
noon  when  they  take  their  repast,  likewise  at 
night  at  their  repast,  and  when  they  go  to 
their  rest.  And  these  prayers  both  public  and 
private,  are  made  in  the  true  faith  of  Jesus 
Christ,  and  in  the  unity  of  his  ("atholic  Church. 

15.  Befbre  this  time  God  uttered  as  much 
10  Paul,  namely  at  the  time  of  his  conversion, 
as  hetestifieth.  Acls2Cy.  \7 and  IS. 

25.  The  Pope  refuseth  not,  but  rcquireth 
greater  adoration  of  the  greatest  Princes,  so 
well  he  followeth  Peter's  steps.  Chrysostom 
saith,  "This  doing  he  showed  his  humility, 
and  tnught  other,  and  giveth  God  thanks,  and 
declareih  that  although  he  was  commanded, 
yet  he  wasverv  ready  of  himself  What  then 
naith  Peter,  Arise,  for  I  also  am  a  man.  Thou 
pfpst  how  above  other  men  he  teacheth  them 
to  think  no  great  matter  of  him,  or  to  have  no 
yreaf  opinion  of  him."    The  first  words  are 


of  Cornelius  showing  humility,  the  latter  of 
Peter,  teaching  that  men  may  not  think  too 
highly  ot  him  :  Peter  said,  I  am  a  man-  The 
Pope  can  admit  other  to  say  to  him,  "  Thou 
art  neither  God  nor  man,  but  as  it  were  a 
neuter  between  both."  But  Chrysostom's 
opinion  pleaseth  you  not  so  well,  as  Hierom's 
adv.  Vigilan.  Where  either  you  understand 
not  Hieroin  aright,  or  else  Hieromdoth  injury 
to.  Cornelius,  to  charge  him  with  error  of 
gentileify,  and  such  gross  ignorance,  that  he 
thought  Peter  w>is  God.  Of  whom  what  he 
was,  he  was  instructed  by  God  in  a  vision. 
But  his  error  was,  that  he  thought  religious 
honour  to  be  due  to  Peter,  which  Peter  ac- 
knowledgeth  to  be  due  only  to  God,  and  to  no 
man.  For  civil  adoration  could  not  be  pro- 
hibited by  this  reason,  that  Peter  was  a  man, 
for  it  is  due  to  men,  and  in  some  measure  was 
due  to  Peter.  Therefore  it  was  religious 
worship,  such  as  Papists  attribute  to  Saints, 
that  Peter  refused.  Athan.  cont.  Arr.  lib.  2. 
"  Petrus  quidem  Apostolus,  Cornelium  volen- 
tem  se  adorare  prohibet,  ego,  inquiens,  homo 
sum."  Euihym.  panopl.  par.  tit.  11.  Basil  ci- 
teth  this  text  to  prove  that  no  Christian  man 
must  admit  immoderate  honour,  but  reprove 
them  that  give  it. 

30.  Peter  was  not  bound  to  believe  the  re- 
port of  the  vision  of  Cornelius,  before  he  was 
admonished  by  vision  and  revelation  himself. 
But  the  doctrine  revealed  in  the  Scriptures 
concerning  the  calling  of  the  Gentiles,  he 
should  have  acknowleiiged  before  his  vision. 
If  we  see  any  miracle  or  hear  it  reported  by 
men  of  as  good  credit  as  Peter  was,  we  will 
believe  it,  Uiough  it  be  not  written :  but  if  it 
tend  to  iraintain  another  gospel  than  that 
which  is  set  forth  in  the  Scriptures,  we  will 
not  be  moved  by  Peter  nor  Paul,  nor  any  An- 
gel to  leave  the  truth  known  for  any  miracles. 
Gal.  1. 

35.  Such  as  believe  only,  as  Simon  Magus 
did,  and  do  not  fear  God,  nor  work  righteous- 
ness, are  nothing  acceptable  to  God.  But 
such  as  fear  God  and  work  righteousness,  are 
accepted  of  God,  not  for  their  works,  but  for 
their  faith  only.  Ro7n.  3.  28.  Ephes.  2.  8. 

40.  Christ  teacheth  us  to  receive  instruc- 
tion unto  faith,  and  unto  all  things  necessary 
to  salvation  at  the  hands  of  his  chosen  minis- 
ter.«,  but  not  to  take  faith  itself  at  men's  hand, 
nor  to  take  any  instruction  of  our  superiors 
without  examining  the  same  by  the  word  of 
God,  but  to  search  the  Scriptures,  as  the 
Bereans  did.  Ac^- 17.  11. 

47.  The  seal  is  not  unprofitable  which  is  of 
God's  appointment,  but  popish  confirmation 
and  penance  are  not  of  Christ's  institution, 
nor  mentioned  in  Ausrustin  in  the  place  which 
you  cite.  And  if  confirmation  be  a  sacrament 
of  necessity,  as  you  teach,  why  did  not  Peter 
as  well  confirm  them,  as  he  commanded  them 
to  be  baptized  ? 

Chapter  11. 
4.  The  Christians  acknowledged  not  Peter 
to  be  Po|)e  :  for  no  man  may  reprehend  him, 
if  he  carry  innumerable  souls  to  hell  with  him 


ACTS. 


155 


by  his  own  Canons.     Distinct.  40.  cav.  Si  Fapa. 
18.  Peler  was  a  good  shepherd,   that  dis- 
dained not  to  show  iiis  warrants,  which  tlic 
Pope  like  a  proud  Pilate  ref'useth. 

24.  Understanding  visible,  for  that  wiiicii 
may  be  seen,  there  is  no  doubt,  but  all  Chris- 
tians were  always  visible.  But  if  you  under- 
stand visible,  for  that  which  is  seen  and  knowai 
to  all  the  world,  as  you  say  the  name  of 
Christians  halh  been  ever  since  Christ's  as- 
cension, it  is  not  true,  that  the  Churcli  was 
always  visible.  For  persecutions  have  been 
so  great,  that  the  world  saw  none  of  those 
things.  And  therefore  Dioclesian  and  Max- 
imian  wickedly  boasted,  that  they  had  utterly 
abolished  the  superstition  of  Christ  and  name 
of  Christians.  Inscriptio  Salmanticce  in  monte 
JBartholomoei.  The  like  devilish  boasting 
made  Nero  in  his  time  ;  Inscriptio  in  ruinis 
pagi  Macanesar,  a  place  of  Spain.  But  the 
Catholic  Church  of  Christ,  whereof  we  re- 
joice to  be  members,  is  Jerusalem  the  heaven- 
ly, which  is  the  mother  of  us  all,  and  being 
an  article  of  our  faith,  is  therefore  invisible. 
Hfi.  11. 1.  GaZ.  4.  26. 

26.  We  acknowledge  no  names  but  of 
Christian  Catholics.  The  names  of  Calvin- 
ists,  and  Lutherans,  &,c.  are  but  slanders  by 
you  invented,  as  the  names  of  Athanasians, 
Alexandrians,  Homousians,  were  by  the  Arian 
heretics.  Neither  do  we  hold  ourselves  con- 
tent with  the  name  of  Protestants,  though  it 
be  not  so  odious,  as  to  be  called  of  any  man, 
when  we  are  the  people  of  God  and  Christ. 
Neither  did  the  only  calling  of  the  old  here- 
tics prove  them  to  be  heretics,  but  their  per- 
nicious opinions  contrary  to  the  Holy  Scrip- 
tures. For  Athanasians,  Homousians,  &c. 
were  true  Catholics,  though  they  were  nick- 
named by  heretics.  The  name  of  Domini- 
cans, Franciscans,  Jesuits,  and  such  like, 
Eroveth  them  to  be  sectaries,  because  they 
e  of  their  own  choosing  though  they  all 
maintain  one  grand  heresy  of  Popery,  having 
also  their  divers  opinions  among  them  :  and 
each  sect  envying  other,  and  swelling  against 
the  otlier.  The  name  of  Papists  you  do  not 
greatly  mislike,  because  it  is  not  the  name  of 
one  man.  We  might  answer  you  the  like,  of 
the  name  of  Protestants.  But  divers  heretics, 
have  the  name  of  their  heresy,  not  of  their 
author,  as  Patripassians,  Collyridians,  Apos- 
tolici,  Cathari,  &c.  But  the  name  of  Papists, 
is  taken  both  of  the  author  of  your  heresy, 
and  of  the  heresy  itself.  In  the  saying  of 
Hierom,  you  omit  which  is  principal.  '•  I  fol- 
lowing none  chief,  or  first,  but  Christ,  am 
jomed  in  communion  with  tliy  blessedness, 
that  is  with  Peter's  chair."  While  the  Bishop 
of  Rome  therefore  joined  with  Christ,  as  then 
he  did  in  the  matter  whereof  Hierom  speak- 
eth,  and  in  all  doctrine  necessary  to  salvation, 
whosoever  gathered  not  with  the  Bishop  of 
Rome  scattered  with  Antichrist.  But  when 
Liberius  Bishop  of  Rome,  did  by  subscription 
openly  profess  Arianism,  as  the  same  Hierom 
testifieth  in  Calal.  Fortunalian,  would  Hierom, 
think  you,  or  ought  any  Christian  man  to  have 
garliered  with  him  ".    Wlien  Honorins  taught 


heresy,  would  the  council  of  Constantinople 
the  sixth  have  joined  in  communion  with  him  ? 
Did  they  not  justly  accurse  him,  and  condemn 
him,  after  he  was  dead?  But  now  the  Pope 
is  not  accused  and  convicted  of  single  heresy, 
but  openly  revealed  to  be  Antichrist  himself 
That  the  name  of  Catholics  was  imposed  by 
the  Apostles,  it  is  not  proved,  nor  aflirmed  by 
Pacianus,  but  rather  the  contrary.  For  these 
are  his  words:  "  But  thou  wilt  saj',  under  the 
Apostles  no  man  was  called  a  Catholic ;  admit 
it  was  so,  yet  grant  this.  When  after  the 
Apostles  there  were  heresies,  and  ihey  en- 
deavoured to  rend  in  pieces  and  to  divide 
with  divers  names  the  dove  of  God,  and 
Queen,  did  not  the  Apostolic  people  require 
their  surnanie,  \vhercby  they  might  distin- 
ouish  the  unity  of  the  uncorrupted  people," 
ifcc.  Nevertheless  the  name  of  Catholic  is 
very  ancient,  and  yet  is  not  this  word  Ca- 
tholic, the  proper  note  in  the  Creed  to  discern 
the  true  Church,  but  holy  also  must  be  added, 
except  you  will  expound  Catholic  as  Pacianus 
doth,  "  for  obedience  unto  all  the  command- 
ments of  God,"  which  includeth  holiness. 
But  if  you  take  the  name  without  the  meaning, 
it  is  a  weak  reason  to  discern  the  true  be- 
lievers. For  though  heretics  could  never 
obtain  to  be  so  called  by  true  Christians,  yet 
have  they  challenged,  and  commonly  obtained 
the  name  of  Catholics,  when  they  were  more 
mighty  in  the  world  than  true  Catholics,  as 
the  Arians  in  the  days  of  Constantius,  when 
almost  all  the  Bishops  of  the  East  and  the  ♦ 
West  yielded  unto  them,  as  Vicentius  Liri- 
nensis  testifieth.  Neither  doth  Augustin  say, 
the  only  name  of  Catholic  doth  keep  him  m 
the  Church,  but  among  many  other  things, 
that  is  one  :  as  in  the  second  place,  where  ne 
joineth  the  Catholic  faith  with  the  name  of 
Catholic,  without  which  as  in  Papists,  the 
name  of  Catholic  is  a  vain  sound  without  true 
sense  :  and  is  not  given  to  the  Popish  Church 
by  her  adversaries,  as  it  was  to  the  true 
Church  in  Augustin's  time,  but  utterly  denied 
unto  her,  although  she  do  never  so  malapertly 
challenge  it.  And  when  she  hath  not  the 
thing  itself  meant  by  the  name,  yet  boasteth 
that  the  very  name,  without  the  meaning,  is  a 
sufficient  note  of  the  true  Church.  Finally, 
\ye  believing  and  confessing  the  Holy  Catho- 
lic Church,  what  can  we  but  acknowledge 
ourselves  to  be  true  Catholics,  and  deny  the 
Papists  to  be  the  same  ?  neither  doth  any  of 
us  deride  the  name  of  Catholic,  when  it  is 
rightly  applied  according  to  the  true  mean- 
ing thereof,  but  the  vain  usurpation  of  that 
name,  in  them  that  be  nothing  less  than 
Christian  Catholics.  Such  we  may  well  call 
Pseudocatholics,  Cartholics,  Cacolikes,  Cath- 
olic Apostates,  or  any  thing  rather  than  true 
or  Holy  Christian  Catholics,  which  they  are 
not.  But  It  is  notoriously  known,  that  the 
most  honourable  name  of  Christians,  is  in 
Italy  and  at  Rome,  the  country  and  See  of 
Antichrist,  a  name  of  reproach,  and  usually 
abused  to  signify  a  fool,  or  a  dolt,  as  witness- 
eth  Christ.  Franch.  Col.  Jesuit,  in  fine.  That 
some  Lutherans  have  altered  th«  woid  of  the 


156 


ACTS. 


creed,  ami  for  CattwHc  put  Christian,  it  is  no 
heresy,  though  it  be  not  to  be  allowed.  Last 
of  all,  the  Catholic  way  of"  discipline,  proceed- 
ing from  Christ  by  his  Apostles,  with  Augus- 
tin  we  do  gladly  follow,  protesiiii<5  that  the 
Papists  can  never  prove  thai  their  heresy, 
which  they  falsely  call  the  Catholic  way,  did 
ever  proceed  froin  Clirist  by  the  Apostles,  or 
that  It  prevailed  in  tlie  Church,  for  many 
hundred  years  alter  Christ. 

Chapter  12. 

3.  Peter  was  not  chief  pastor  of  tlie  church 
of  Jerusalem,  where  prayer  was  made  for 
him,  but  James :  whom  you  confess  to  be 
Bishop  of  Jerusalem. 

4.  It  cannot  be  gathered  out  of  the  text 
that  Peter's  person  was  better  guarded  than 
the  person  of  James,  and  least  of  all,  in  re- 
spect that  he  was  a  more  notorious  person, 
but  because  he  was  to  be  kept  longer,  by  rea- 
son of  the  solemn  feast. 

5.  The  Church  of  Jerusalem  pra\'ed  for 
Peter  as  a  principal  member  of  the  Catholic 
Church,  and  a  great  Apostle  of  Christ,  but 
not  as  chief  pastor  of  the  whole  Church,  for 
that  is  Christ  only.     1  Fet.  5.  4. 

6.  It  is  a  marvel,  how  they  were  known 
from  all  the  other  prisoner's  chains  that  were 
at  Jerusalem  and  Rome,  for  three  or  four 
hundred  years,  until  Eudo.xia  found  them. 
Besides  this,  the  lessons  read  upon  Lammas- 
day,  in  your  Matins,  say,  that  Alexander  bi- 
shop of  Rome,  after  he  had  been  imprisoned 
by  Quirinus  a  Roman,  and  was  delivered,  in- 
stituted this  feast,  and  builded  this  Church, 
where  that  only  chain  is  wherewith  he  was 
bound  by  Nero,  knowing  nothing  of  this  trans- 
lation, and  building  of  Eudoxia. 

12.  As  in  Rheims,  Paris,  Antwerp,  Spain, 
Italy,  &.C.  For  Christian  religion  and  a  prince 
that  maintaineth  the  same,  God  be  praised, 
reigneth  in  England,  as  in  many  other  king- 
doms and  seignories  of  the  world. 

17.  The  Church  of  Jerusalem  prayed  for 
Peter,  but  not  as  for  their  head,  for  James  was 
now  their  Bishop,  as  you  affirm  yourself. 

Chapter  13. 
2.  This  is  a  lewd  .slander,  "that  we  do  boldly 
turn  what  text  we  list,  and  flee  from  one  lan- 
guage to  another  for  our  advantage."  for 
we  translate  out  of  the  original  tongues, 
though  we  may  borrow  light  of  other  transla- 
tions, where  any  thing  is  ambiguous.  But 
here  the  Greek  word  used  by  the  Evangelist, 
eignifieth  to  minister  or  serve  in  any  public 
function,  either  of  the  Church  or  of  the  com- 
monwealth. So  doth  Paul  call  the  civil  ma- 
gistrates by  a  name  derived  of  this  verb,  or 
from  whence  this  verb  is  derived  "Scirovpyoi, 
ministers.  Rom.  13.6.  Therefore  yotir  vulgar 
translator  hath  better  translated  the  participle 
in  this  place,  generally  ministering,  than 
Erasmus  doth,  by  a  special  kind  of  minister- 
ing, that  is  sacrificing.  You  must  first  prove, 
that  the  Apostles  said  mass,  before  you  can 
translate  this  word,  which  eignifieth  generally 
their  ministry  in  their  public   office,   to  be 


saying  of  mass  :  which  by  the  text  appearetlt 
to  have  been  teaching  and  preaching,  for  that 
is  the  proper  ministry  of  Prophets  and  teach- 
ers: and  so  doth  Chrysostom  expound  the 
place  himself  "  What  is  ministering?  preach- 
ing." Acts  horn.  37. 

2.  Paul  was  an  Apostle  neither  of  men  nor 
by  rnen,  but  immediately  from  and  by  Jesus 
Christ.  Gal.  1.  1.  Therefore  was  he  not  or- 
dered, consecrated,  and  admitted  by  men, 
but  sent  by  the  Holy  Ghost,  with  the  prayers 
of  the  Church,  to  execute  his  office  of  Apos- 
tleship,  far  abroad  among  the  Gentiles.  Yet 
are  they  to  be  condemned,  which  in  these 
days  usurp  the  office  of  preaching  and  other 
sacred  functions  as  from  heaven,  without  the 
Church's  admission. 

3.  Paul  and  Barnabas  were  not  consecrated 
BishoiJS,  for  they  neither  had  diocess  nor  pro- 
vince assigned  them,  but  were  sent  of  the 
Holy  Ghost,  and  were  commended  by  the 
Church  of  Antioch,  with  fasting,  prayer,  and 
imposition  of  hands,  to  the  work  which  God 
had  appointed  them,  that  is,  to  preach  abroad 
in  many  nations,  and  not  to  remain  at  Antioch. 

3.  Fasting  and  prayer  are  convenient  to  bo 
used  at  such  times  as  ministers  of  the  Church 
are  ordained,  and  that  may  be  rightly  referred 
to  Apostolic  tradition,  because  we  find  it  writ- 
ten in  the  Acts  of  the  Apostles.  But  your 
imber  day's  fasting  is  but  a  mockery  of  the 
ancient  discipline  of  the  Church.  For  you 
observe  those  days  of  necessity,  although 
there  be  none  that  take  orders  in  the  diocess, 
and  at  other  times,  when  your  bishops  are 
disposed  to  give  orders,  you  use  no  such  pre- 
paratives. Again  you  slander  us,  when  you 
say,  we  do  ridiculously  affirm  the  fasting  here 
spoken  of,  to  be  fasting  froiii  sin,  or  moral  and 
Christian  temperance,  which  are  always  to 
be  observed.  For  we  affirm,  that  fasting 
here  signifieth  abstinence  from  all  meat  and 
drink,  and  not  from  flesh  only,  as  you  do  ridi- 
culously and  devilishly  practise  it ;  and  when 
you  abstain  from  fish  also,  yet  wine,  fruits,  and 
spices,  and  also  confections  made  of  them, 
are  a  solemn  Good-Friday  fast  among  you. 

At  times  appointed  by  the  Church  to  fast 
for  special  purpose,  we  acknowled":e  it  meet, 
that  all  men,  that  for  infirmity  of  Dody  may, 
ought  to  abstain,  and  not  to  contemn  those 
ttiues,  as  Arius  taught.  But  again  we  say, 
that  to  appoint  ordinary  times  of  necessary 
and  religious  fasting  without  special  cause, 
it  was  of  the  ancient  Church  accounted  heresy 
in  Montanus.  Eiiseb.  lib.  5.  cap.  18.  Leo  join- 
eth  always  the  Wednesday  fast  to  Friday  and 
Saturday  watching.  Epiphanius  leaveth  out 
the  Saturday,  and  saith,  that  Wednesday  and 
Fridav  were  appointed  bv  the  Apostles  to  fast 
on.  How  truly,  let  your  Church  define,  which 
doth  not  observe  that  tradition.  As  for  sacri- 
fice, Epiphanius  speaketh  of  none,  but  Lea 
of  the  sacrifice  of  alms  only. 

3.  There  are  no  sacraments  named  of  im- 
position of  hands,  neither  do  we  see  here  any 
ordering  or  consecrating  of  Bishops,  Priests, 
Deacons,  or  Subdeacons,  neither  any  order- 
ing of   Hubdeacons,  any   where   else    in  tho 


Acrg. 


Scriptures.  And  although  in  tlie  ordaining  of 
ministers  of  the  Church,  which  was  with  the 
ceremony  of  imposition  of  hands,  there  were 
used  longer  forms  ot  prayer  tlian  be  expressed 
in  the  Scriptures,  yet  the  substance  and  mat- 
ter ot  them  is  contained  and  expressed  in  the 
Scriptures.  Neither  must  we  imagine,  that 
all  those  popish  ceremonies  which  they  used 
in  ordaining  their  clerks,  have  been  used  by 
the  Apostles,  because  all  the  words  of  their 
prayer  is  not  expressed.  For  they  are  such 
as  were  never  universally  observed  in  all 
Churches ;  yea,  ninny  of  them  were  never 
heard  of  in  the  Primitive  Church  for  many  hun- 
dred years  after  Christ.  That  the  sacrament  is 
called  fraction  of  bread,  you  have  not  yet 
proved,  but  if  it  be  granted  unto  you,  there  is 
no  reason  you  should  exclude  the  cup,  which 
is  commanded  by  Christ,  because  bread  only 
is  named,  seeing  you  allege  it  now  to  prove 
that  such  things  were  used  in  ordering  of 
ministers  as  the  Scripture  never  menrioneth, 
although  only  imposing  of  hands  be  named. 
And  seeing  the  sacred  words  and  actions  of 
baptism  and  the  Lord's  Supper  are  publish- 
ed by  the  Apostles  in  their  open  writings,  it 
is  a  vain  excuse  to  say,  "  they  kept  any  such 
things  close  from  the  hands  or  ears  ofinfi- 
dels."  And  if  it  were  a  good  reason,  that  the 
Apostles  should  keep  such  things  close,  by 
what  authority  did  Dionysius  disclose  theni  ? 
Although  in  truth  the  words  of  Dionysius 
import  not  so  much,  but  that  the  signs  were 
left  by  the  Apostles,  partly  in  writing,  and 
partly  without  writing,  "  not  only  in  respect 
of  profane  men.  which  may  not  meddle  with 
them  :  but  also  because  our  Hierarchy  is  con- 
tained in  signs,  having  need  of  sensible  things 
to  bring  us  to  a  more  divine  understanding  of 
things  intelligible."  So  that  in  truth  he  giveth 
no  reason  why  the  Apostloe  would  not  write 
these  things,  but  for  what  cause  they  deliver- 
ed them,  either  by  writing  or  without  writing. 
Ambrose  speaketh  not  of  offering  Christ  in 
sacrifice  at  the  mass,  for  then  he  would  not 
have  said,  "In  our  Lord's  place  or  stead," 
but  that  he  may  be  bold  to  offer  up  Christ 
himself  in  sacrifice  to  his  Father.  But  al- 
luding to  the  manner  of  sacrificing  in  the  old 
Law,  he  nameth  all  parts  of  his  oflice,  as 
prayer,  preachinc,  and  ministration  of  the  sa- 
craments, sacrifice.  For  he  useth  the  name 
of  sacrifice  for  any  service  that  we  offer  to 
God,  as  De  virfiin.  lih.  1.  "  A  virgin  is  the  best 
or  oblation  of  her  mother,  by  whose  daily  sa- 
crifice God  is  pleased."  But  of  the  offering 
of  Christ  in  the  celebration  of  the  supper,  how 
it  was  he  declareth  ojfic.  lib.  1.  cap.  48.  "  Be- 
fore a  lamb  was  offered,  a  calf  was  offered, 
now  Christ  is  offered,  but  he  was  offered  as 
a  man,  receiving  passion,  and  he  offereth 
himself  as  a  priest,  that  he  may  forgive  our 
sins  :  here  in  an  image,  there  in  truth  :  where 
he  maketh  intercession  for  us,  as  an  advocate 
with  the  Father."  Therefore  he  meaneth 
that  Christ,  is  not  truly  offered,  but  in  an  im- 
age or  comrnemoration.  Hierom  saith  the 
ordination  of  clerks  is  accomplished  not  only 
by  words  of  prayer,  but  also  by  imposition  of 


hands:  but  that  you  aay  is  in  some  inferior 
orders,  "  where  Paul  and  Barnabas  were  or- 
dained to  be  bishops  throughout  all  nations." 
This  is  new  doctrine  without  all  testimony  of 
antiquity,  that  the  Apostles  were  made  bi- 
shops, and  that  throughout  all  nations,  and  or- 
dered by  their  inferiors,  Simon,  Lucius,  and 
Manahen,  whereof  you  are  not  able  to  prove 
that  any  of  them  was  bishop.  For  bv  your 
own  stories  and  report,  Peter  was  a  bishop 
now  of  Antioch.  Wherefore,  as  Chrysostom 
and  Oecumenius  write,  these  Apostles  were 
sent  out  "to  exercise  their  function  of  Apos- 
tleship,"  and  not  ordained  bishops.  For  all 
authority  of  inferior  ministers  of  the  Church 
was  in  the  Apostles  by  their  Apostleship,  so 
that  they  needed  not  to  be  made  bishops  or 
priests  by  other  that  were  of  inferior  place 
and  degree  in  the  Church. 

47.  Their  will  bound  to  sui  before,  was  by  the 
grace  of  God  enlarged  and  made  free  to  believe. 

Chapter  14. 
12.  Not  only  sacrifice,  but  all  religious  ser- 
vice is  due  only  to  God.  Matl.  4.  10.  Cornelius 
would  not  have  worshipped  Peter  as  God,  nor 
John  the  Angel  as  God.  Yet  the  religious 
worship  of  both  is  forbidden:  of  Peter,  be- 
cause he  was  a  man,  to  whom  no  religious 
honour  is  due  :  of  the  Angel,  because  he  vas 
a  fellow  servant,  to  whom  no  religious  wor- 
ship appertaineth  but  unto  God,  to  whom  only 
the  Angel  willeth  John  to  bow  with  religious 
affection.  Ads  10.  26.  Apoc.  2.  9.  And  seeing 
you  confess  sacrifice  to  be  due  only  to  God, 
and  prayer  is  a  sacrifice,  Ps.  14.  1.  2.  and  a 
contrite  heart  is  a  sacrifice  to  God.  Ps.  51.  19. 
And  praise  and  thanksgiving  is  more  accept- 
able to  God,  than  the  sacrifice  of  a  bullock, 
that  hath  horns  and  hoofs,  Fsal.  69.  33.  33. 
it  foUoweth,  that  none  of  these  is  to  be  offered 
to  any  creature.  And  it  is  most  brutish  igno- 
rance to  think  that  spiritual  or  internal  sacrifice 
of  men's  souls,  may  be  offered  to  creatures,  to 
whom  it  is  unlawful  to  offer  external  sacrifice 
of  o.icenand  garlands.  But  the  only  external 
sacrifice  of  the  Church,  you  say,  is  the  sacri- 
fice of  the  Mass,  of  which  you  have  not  one 
word  in  the  Holy  Scriptures.  The  worship 
or  honour  due  to  creatures  tor  God's  sake,  is 
civil,  not  religious,  of  charity,  not  of  religion. 
"The  Saints  and  Martyrs,"  saith  Augustin, 
'■  are  to  be  honoured  for  imitation,  not  to  be 
worshipped  for  religion.  We  honour  them 
with  charity,  non  servitute,  not  with  service." 
which  in  Greek  is  called  DovUa.  "  Neither 
do  we  build  temples  unto  them,  for  they  will 
not  be  so  honoured  of  us,  because  they  know, 
that  we,  when  we  are  good,  are  temples  of  the 
highest  God."  De  vera  religiorie  cap.  5.5.  And 
therefore  if  Papists  had  any  fear  of  God,  or 
shame  of  the  world,  they  would  not  defend 
such  gross  idolatry  as  they  do,  even  for  all 
their  distinction,  giving  the  service  which 
they  call  LaiWo,  not  only  to  God,  but  to  images, 
and  to  the  cross,  as  it  is  manifest,  by  Cone. 
Nic.  2.  Act.  4.  Thomas  m  3.  nent.  Dist.  2.  Mar- 
re?,  arch.  Corcyr,  beside  many  other  of  their 
late  writers,  Sanders  himself   defending  it, 


ACTS. 


rather  than  improving  it,  but  in  the  end  con- 
fessing, that  it  is  a  controversy' of  Papists, 
not  determined  by  the  Church.  Sand,  of  Ima- 
ges, Cap.  18.  or  17. 

22.  Every  one  of  the  Apostles  had  the  chief 
authority  in  the  government  of  the  Church,  but 
the  perpetual  order  of  the  Church  for  external 
government  and  difference  of  governors,  is 
better  learned  out  of  other  places  than  this,  1 
Cor.  12.  28. 

22.  Our  translation  is  true,  ordained  by 
election,  and  answcreth  the  Greek  word, 
which  we  translate  :  not  e.xcluding  the  impo- 
sition of  hands  by  the  Apostles  as  you  do 
vainly  charge  us,  but  comprehending  both 
that  election  by  the  Church,  and  the  ordina- 
tion by  imposition  of  hands  of  the  Apostles. 
And  although  the  ministers  of  the  Church 
were  chosen  in  ancient  time,  by  voices  of 
the  Christian  people,  concurring  with  the 
election  of  the  clergy,  and  governors  of  the 
Church,  yet  we  do  not  hold,  that  it  is  of  the 
substance  of  their  calling  to  be  chosen  by 
voices  of  the  people,  but  only,  as  the  Apostle 
saith,  that  they  must  have  a  good  testimony  of 
all  men,  at  the  least,  that  they  cannot  be  justly 
convinced  by  any  man.  1  Tim.  3.  7.  Tit.  1.  7. 

22.  The  cause  why  we  avoid  the  name  of 
Priests,  it  is  because  by  common  use  taken  to 
signify  Priestsof  the  law,  whose  name  is  never 
in  the  New  Testament  given  to  ministers  ot 
the  church  :  yet  is  our  translation  true,  and 
roper  to  the  Greek  word,  which  signifieth 


for  here  is  nothing  but  vain  wrangling  and 
contention  for  words  and  terms,  with  impu 
dent  slandering  us  of  corruption,  for  transla- 
ting as  your  own  vulgar  interpreter  often 
doth  :  which  yet  is  Catholic  in  him  and  here- 
tical corrnption  in  us. 

Chapter  15. 

2.  We  acknowledge  there  is  great  use  of 
godly  Councils  for  deciding  of  controversies 
by  the  Scriptures,  and  we  do  willingly  submit 
ourselves  to  be  ordered  by  them,  so  that  all 
controversies  may  be  determined  as  this  was, 
by  the  word  of  God  written.  But  that  the 
Pope  and  his  Clergy,  who  are  the  parties  ac- 
cused by  us  of  heresy,  should  be  the  only 
judges,  it  is  against  all  equity  and  rea.^oi). 
Not  we  therefore,  but  the  Pope  and  the  Pa- 
pists, refuse  the  trial  by  a  general  and  free 
Council,  to  be  gathered  of  the  chief  learned 
Bishops  and  pastors  out  of  all  Christendom, 
if  it  might  be,  or  a  free  national  Council  out 
of  all  Europe,  which  hath  often  been  required 
of  us,  but  never  yielded  unto  by  the  Papist.=, 
who  will  be  the  only  judges  in  their  own 
cause,  as  in  their  late  Chapter  of  Trent,  or 
else  they  will  acknowledge  no  Council. 

6.  You  slander  us,  in  saying  we  would  have 
all  rnen  give  voice  in  a  Council,  or  that  none 
but  the  holy  or  elect  should  be  admitted. 
That  all  men  shoidd  be  present  at  a  general 
or  provincial  Council,  it  is  impossible,  yet 
more  may  be  present  than  to  debate  the  mat- 


pi   . 

Elders,  and  therefore  of  your  own  vulgar  |  ter,  as  it  appeareth  by  the  text,  that  the  whole 
interpreter,  is  often  translated.  Seniors  and  of  I  Church  gave  their  conseftt  to  the  decree,  and 
you.  Ancients,  not  so  properly,  as  of  us  El-  J  joined  in  the  Epistle,  though  your  vulgar  in- 
ders,  though  both  be  words  of  age.  For  both  j  terpreter  omit  the  conjunction.  Also,  more 
the  Latin  and  Greek  signify  with  comparison,    may  debate  the  matter,  than  are  met  to  de^ 


as  \ye  have  translated'Elders,  but  your  term 
ancients,  is  without  comparison,  as  though 
the  Laiin  were  Senes.  As  for  the  name  Priest, 
as  it  is  derived  of  the  Greek  word,  we  do 
not  refuse  it,  but  rather  wish,  that  the  sacra- 
ficers  by  the  law,  had  never  been  called  by  it. 
But  seeing  we  are  not  lords  of  men's  speech, 
we  yield  unto  common  use,  to  call  them 
Priests,  and  translate  the  Greek  words  ac- 
cording to  the  true  etymology  thereof,  without 
all  colour  of  falsehood  or  corruptiouj  For  if 
you  translated  it  always  Priests,  as  you  do 
not,  it  were  a  vain  argument  to  prove  your 
Priests  to  be  sacrificers,  because  tlie  sacrifi- 
cers  of  the  Law  are  improperly  so  called 
Priests.  Many  indeed  ofthe  ancient  Fathers, 
confound  the  names  oi'  Sacerdos  and  Presbyter, 
wherein  as  they  are  not  to  be  commended, 
because  thev  observe  not  that  distinction  of 
the  names  which  you  confess  yfns  always  ob- 
served of  the  Aposiles  :  so  can  you  not  prove, 
that  they  did  it  as  you  say,  for  none  other 
cause,  but  to  show  that  Presbyter  in  the  new 
law,  is  the  same  in  sacrificing  or  in  every 
other  respect  that  Sacerdos  was  in  the  old 
law.  For  there  are  many  things  common  to 
both,  as  public  teaching,  praying,  and  ad- 
miDisteri,i2  of  the  Sacraincnts:  but  ofTcrin: 


fine  it.  And  so  were  ancient  Councils  cele- 
brated in  presence  of  the  Emperors,  and 
many  other  of  the  people.  Yea,  it  is  memo- 
rable, that  in  the  Council  of  Nice,  a  learned 
Philosopher  that  troubled  all  the  Bishops, 
was  confuted  and  converted  by  a  simple  godly 
layman,  Rnjfin.  lib.  1.  c.  3.  hist,  tripar.  lib. 
2.  cap.  31.  Finally,  we  would  not  have  any 
Heretic  excluded  but  that  he  may  allege 
what  he  can  in  defence  of  his  errors,  that  he 
may  be  either  converted  or  confounded  by 
the  power  of  truth  revealed  out  of  the  holy 
Scriptures,  as  it  appeareth  in  this  e.xample. 
But  the  Heresy  ofthe  Papists  is  refuted,  that 
alloweth  none  to  give  voices  but  Bishops, 
and  them  of  their  own  sect,  whereas  it  is  ma- 
nifest by  the  text,  and  your  own  interpreta- 
tion, that  the  Elders  or  Priests  concurred 
with  the  Apostles,  not  only  to  consider  of  the 
matter,  but  also  in  determining  thereof.  But 
albeit  the  ministers  of  the  Church  so  gathered 
together,  represent  the  whole  Church,  yet 
have  they  not  the  promise  of  God's  Spirit  to 
direct  them,  but  so  far  forth  as  they  do  hum- 
bly submit  themselves  to  his  word,  which  if 
the  greater  part  refuse  to  do,  they  may  err, 
as  many  Councils  have  done,  both  general 
and  provincial.     The  Papists  themselves  do 


the  sacrifice,  was  peculiar  unto  them,  and  i  not  admit  the  decree  of  tlie  Chalcedon  Coun 
received  an  end  in  the  sacrifice  of  our  Saviour  I  cil,  which  was  against  the  supremacy  of  the 
Christ,  offered  by  him  once  for  all.    There- 1  Bishop  of  Rome  ;  yet  all  the  Council  agreed 


rS.  159 

(iiined  truly,  were  not  privileged  irom  error 
by  the  Bishop  of  Rome's  assent,  but  by  follow- 
ing the  word  of  God :  for  the  Bishop  of 
Rome's  assent,  assistance  or  confirmation  can- 
not make  error  to  be  truth.  Liberius  after 
he  had  ascribed  to  heresy,  gave  his  assent  to 
the  Council  that  Constatius  held  at  Rome, 
with  Ursatius  and  Valens,  and  other  Arians, 
wherein  Felix,  a  Catiiolic  Bishop,  was  de- 
prived, and  he  himself  now  a  heretic,  or  a 
dissembler  witii  heretics,  was  restored:  as 
testifieth  Damasus  himself  Bishop  of  Rome  in 
Pontifical!.  Yet  was  that  Council  for  all  his 
consent  and  confirmation  wicked,  and  blas- 
phemous. If  Honorius  had  lived  when  he 
was  condemned  and  accursed  in  the  Council 
of  Constantinople  the  6th,  for  a  heretic, 
would  he  have  given  his  assent,  assistance  or 
confirmation  ?  And  if  he  had  gathered  a 
Council  of  Monothelites,  such  as  he  was, 
would  he  not  have  confirmed  that  Council, 
determining  against  the  Catholic  faith  ? 

7.  The  text  saith  not,  that  the  first  Gentiles 
were  called  by  Peter's  mouth  :  and  the  Scrip- 
great  debating  before  he  spoke.  Neither  j  ture  is  evident  to  the  contrary.  Paul  was 
were  his  successors,  or  their  substitutes,  pre-  sent  to  the  Gentiles,  even  at  his  conversion, 
sidents  in  any  of  the  four  first  general  Coun-  !  Acts  26.  17.  Neither  did  he  slack  the  time, 
cils,  that  were  after  the  Apostles'  times.  For  but  immediately  preached  in  Arabia,  and  saw 
of  Nice  was  president  and  principal  authors  of,  not  Peter  until  three  years  after.  AH  \vhich 
the  Canons,  Alexander  Bishop  of  Constant!-  time,  it  is  not  like  that  he  neglected  his  call- 
nople,  of  Constantinople  Nectarius  Bishop  of  j  ing.  Beside  your  own  vulgar  translation 
the  same  See,  of  Ephesine  Cyril  of  Alex- '  saith  expressly,  that  he  spake  to  the  Gentiles, 
andria,  of  Chalcedon  Anatolius  of  Constanti-    and  disputed  with  the  Greeks,  cap.  8.  26.  be- 


unto  it,  except  the  Bishop  of  Rome's  Legates. 
And  the  same  decree  was  made  in  the  first 
general  Council  of  Constantinople,  when  nei- 
ther the  Bishop  of  Rome,  nor  any  man  for 
him  did  gainsay  it.  Const.  1.  cap.  2.  Chalcedon. 
Action.  16.  The  second  Council  of  Nice, 
agreed  that  Angels'  and  men's  souls  are 
"  Dodily,  and  circuniscriptible,"  Acts  5,  which 
the  Papists  themselves  cannot  deny  to  be  an 
error.  Neither  did  Paul  come  to  the  Council 
for  tlie  definition  of  the  Church,  as  though  he 
doubted  of  the  matter.  For  before  this  time, 
he  had  openly  reprehended  Peter  and  Barna- 
ba.s  erring  and  dissembling  in  this  question. 
Gal.  2.  11,  &-C.  Paul  and  Barnabas  came  there- 
fore to  seek  the  definition  of  the  whole 
Church,  for  satisfaction  of  them  that  were 
troubled  with  that  doubt  in  Antioch,  and  not 
for  their  own  resolution. 

7.  Peter  striketh  no  stroke,  more  than  his 
fellow  Apostles,  who  all  agree  to  the  truth  re- 
vealed out  of  the  Scriptures,  and  confirmed 
by  God's  wonderful  works.^  I 

7.    Peter  speaketh  not  first,  for  there  was 


nople.  Isidorus  in  prasfat.  con.  to.  1.  Yet  Eu- 
sebius saith,  that  Eustathius  Bishop  ofAntioch, 
was  president  at  Nice.  Johannes  Aniiochen 
Patriach,  opus.suo.  in  Concil.  Basil  saith:  "In 
many  ancient  Councils,   the  Pope   was  not 


fore  Peter  was  sent  to  Cornelius.  Therefore 
it  seemeth  that  the  adverb  irpuKTuv,  in  the  speech 
of  James,  is  not  referred  to  the  time  of  the 
conversion  of  Cornelius,  but  to  the  order  of 
Peter's  speech,  which  was  first  of  God's  visit 


president,  as  appeareth  in  those,  in  which  the  j  ation  of  the  Gentiles  in  calling  them  to 
Bishops  of  Rome  did  not  make  the  defini- ,  his  people  :  which  James  confirmeth  by  au- 
tions,  but  the  Council,  saying-,  it  hath  pleased  '  thority  of  Scripture,  and  then  concludeth  as 
the  Council."  And  of  this  Council  he  saith,  I  Peter  did.  Therefore  you  can  prove  no  pre- 
"The  Council  of  the  Apostles,  Acts  13,  Peter  ;  eminence  in  this  point  granted  to  Peter, 
alone  did  not  call  together,  but  the  twelve  I  13.  Your  whole  drift  in  this  place,  is  to 
Apostles;  neither  did  Peter  pronounce  the  deny  the  primacy  of  order  unto  James,  whom 
sentence,  but  James,  and  they  ordained  the  all  antiquity,  except  Hierom,  allowed  to  be 
decretal  Epistle,  not  in  the  name  of  Peter,  but  the  principal  person  in  this  council,  as  he  was 
of  the  Apostles  and  Elders."  And  where  ',  at  this  time  the  bishop  or  chief  overseer  of 
you  say,   that  no   Council   was  ever    recei-    the    Church  at  Jerusalem,  and   therefore  is 


ved  into  authority  and  credit,  without  the 
Bishop  of  Rome's  confirmation,  it  is  false. 
For  the  Councils  of  Milevit  and  Africa,  that 
decreed  against  the  Bishop  of  Rome's  au- 
thority were  received  into  authority  and 
credit  in  the  Church.  So  was  the  Coun- 
cil of  Chalcedon  even  in  that  point  of 
the  Bishop  of  Rome's  primacy,  wherein  it 
was  not  confirmed  by  the  Bishop  of  Rome, 
obtained  authority  and  credit  in  the  church 
as  testifieth  Liberatus,  cap.  13.  beside  msny 
provincial  Councils,  whereimto  the  Bishop  of 
Rome's  consent  was  never  required.  And 
the  Councils  of  Arians,  and  other  heretics, 
did  not  therefore  err,  because  they  wanted 
"the  Pope's  assent,  assistance,  or  confirma- 
tion, but  because  they  determined  contrary 
to  the  truth  expressed  and  contained  in  the 
holy  Scriptures.  As  those  Councils  which 
having  the  Bishop  of  Rome's  assent  deter- 


named  before  Peter  by  Paul.  Gal.  2.  9.  Cle- 
ment's disposition  lib.  6.  cited  by  Eusebius, 
saith,  that  James  was  constituted  "  bishop  of 
the  Apostles."  Chrysostom  upon  this  place 
saith.  "  And  see  that  after  Peter,  Paul  doth 
speak,  and  no  man  stoppeth  his  mouth, 
James  beareth  it,  and  doth  not  go  back,  to 
him  was  the  principality  or  chiet  place  com- 
mitted. At  the  beginning  truly,  Peter  spake 
more  vehemently,  but  this  man  more  mildly. 
So  they  must  always  do  that  are  in  great  au- 
thority, that  they  permit  things  burdenous  to 
other  men,  and  they  themselves  deal  more 
gently,"  in  Acts,  Horn.  33.  Thus  you  see  he 
ascribeth  plainly  the  chief  place  and  power 
to  .lames.  Hierom,  indeed,  defending  Peter's 
simulation  against  Paul,  endeavoureth  to  prove 
out  of  this  place,  that  Peter  was  not  ignorant 
of  the  truth,  whereof  he  had  been  a  principal 
setter  forth  in  the  council.    But  the  matter  is 


100 


ACTS. 


so  evident  by  the  circuiiistances  of  the  text, 
and  the  judgment  of  ancient  writers,  that  the 
author,  Opuscali  tripartili  cant.  lorn.  2.  cap.  9. 
saith,  that  when  James  gave  sentence,  it  was 
not  yet  fully  ordained  concerning  the  pre- 
emhience  ot'Peter  above  the  rest  of  the  Apos- 
tles, and  of  the  fuhiess  of  his  power  above  all 
churches.  Finally,  where  AugusLin  saiih, 
that  the  former  general  councils  may  be 
amended  or  corrected  by  the  latter,  he  speak- 
eth  not  of  alteration  in  matters  of  indifference, 
for  then  he  would  not  have  used  the  word 
amending  or  correcting,  but  some  other  w^ord, 
that  siguifieth  altering"  or  changing :  for 
amending  and  correcting,  is  of  errors,  and  so 
the  words  going  betore  and  alter,  do  make 
manifest  that  he  meaneth.  For  before 
he  saith,  that  only  the  canonical  Scriptures 
have  sovereign  authority,  so  that  it  is  not 
lawlul  to  doubt,  whether  any  thing  written  in 
them  be  true  or  right,  but  that  ail  latter  writings 
of  Bishops  may  be  lawfully  reprehended, 
either  by  other  learned  writings,  or  by  coun- 
cils, if  iney  have  erred  from  truth,  and  that 
provincial  councils  must  give  place  to  ge- 
neral councils,  and  that  the  former  general 
councils  may  be  corrected  by  tlie  latter. 
"  When  by  any  trial  of  matters,  that  is  opened 
which  before  was  shut,  and  that  is  known 
which  before  was  hidden  :"  so  that  he  speak- 
eth  manifestly  of  correction  of  errors,  not 
alteration  of  things  indifferent,  writing  against 
the  Donatists,  that  maintained  the  authority 
of  the  council  of  Carthage,  holden  by  Cyprian 
against  the  truth. 

20.  Tiie  Church  hath  no  authority  to  com- 
mand any  thing  necessary  to  salvation,  but 
that  which  may  be  proved  undoubtedly  out  oi 
the  Holy  Scrip'ture  :  otherwise  in  matters  of 
indifference,  we  yield  to  your  observation. 
To  abstain  from  blood  and  strangled,  was 
not  necessary  to  salvation,  but  for  charity  to 
bear  with  the  weakness  of  the  Jews  for  a 
tica.son, 

28.  When  any  of  God's  creatures  are  by  him 
appointed  to  be  inferior  causes  or  ministers 
unto  him,  it  is  no  fault  to  join  them:  as  the 
sword  of  the  Lord,  and  of  Gideon.  But 
where  God  hath  not  appointed  his  creatures 
to  be  joined  with  him  in  cause,  there  it  is 
blaspheinoiis  to  niaich  them  with  hirn  in  ef- 
fect :  as  when  you  .«ay,  God  and  our  Lady 
hath  holpen  me,  thanks  to  God  and  our  Lady, 
our  Lord  and  his  saints  be  praised,  &c. 
These  speeches  are  neither  scriptures,  nor 
scripture  like,  nor  warranted  by  this  council. 
Neither  hath  this  council  given  the  form  of 
the  speech  here  used  to  all  other  cotmcils, 
how  lawfully  soever  called  and  confirmed 
with  the  Bishop  of  Rome's  as.scnt, except  tlieir 
determination  may  bo  warranted  as  this  was 
by  the  holy  scriptures.  Cyprian  with  the 
fathers  of  Africa,  do  declare  unto  Cornelius 
Bishop  of  Rome,  upon  what  authority  of 
scriptures  their  de'ermination  was  grounded, 
and  are  bold  to  say,  it  hath  pleased  us  by  the 
suggestion  of  the  Holy  Ghost,  before  their 
council  received  confirmation  of  the  Bishop 
of  Rome,  yea  before  be  once  heard  of  it. 


Neither  do  they  in  that  epistle,  require  his 
assent,  but  only  report  what  they  had  done, 
and  tor  what  causes,  and  upon  what 
ground. 

Secondly,  you  note,  that  holy  councils  have 
ever  the  assistance  of  God's  Spirit,  and  there- 
fore cannot  err,  where  you  play  the  sophis- 
ters  kindly :  for  if  it  be  proved  that  any  do 
err  in  that  point,  they  are  not  holy.  But  if 
by  holy  councils  you  mean  lawtul  councils, 
as  you  say  in  the  margin,  or  as  you  seem  to 
explain  holy  councils,  such  as  are  "  lawfully 
kept  for  determination  or  clearing  of  doubts," 
&c.,  there  is  no  doubt  but  they  may  err,  if 
they  follow  not  the  direction  of  God's  word, 
against  which,  in  vain  they  may  boast  of  the 
direction  of  God's  Spirit.  Cyprian  and  all 
the  bishops  of  Africa,  gathered  a  council  as 
lawtul  as  any  they  did  betore,  no  doubt  but  of 
good  intent  tor  determination  and  clearing  of  a 
doubt  that  was  moved  among  them,  whether 
such  as  came  from  heresy,  were  to  be  bap- 
tized again  :  and  with  a  purpose  to  condemn 
errors,  and  heresies,  and  to  appease  schism 
and  troubles  :  yet  did  they  err  in  their  sen- 
tence and  determination,  concerning  the 
same  doubt,  and  all  through  ignorance  of  the 
scriptures,  and  not  of  any  perverse  or  here- 
tical affection.  Whereupon  Augustin,  as  is 
before  declared,  doubteth  not  to  affirm  that 
all  men  and  all  councils,  both  provincial  and 
general  may  err,  and  that  the  certainty  of 
truth  is  to  be  found  only  in  the  canonical 
scriptures.  "And  who  can  be  ignorant,  that 
the  holy  canonical  scripture,  as  well  of  the 
old,  as  of  the  new  testament,  is  contained 
within  her  certain  limits,  and  that  it  is  so 
preferred  before  all  later  writings  of  bishops, 
that  it  cannot  in  any  wise  be  doubted  or  dis- 
puted of  it,  whether  it  be  true,  or  whether  it 
be  right,  whatsoever,  it  is  certaiii  to  be  writ- 
ten in  it :  but  that  the  writings  of  the  bishops 
which  have  been  written,  or  which  are  now- 
written  after  the  canon  is  confirmed,  may  be 
lawfully  reprehended,  both  by  the  more  wise 
speech,  perhaps  of  any  man  that  is  more  skil- 
ful in  that  matter,  and  also  by  the  more  grave 
authority,  and  more  learned  prudence  of  other 
bishops,  and  by  councils,  if  any  thing  in  them 
perhaps  have  strayed  from  the  truth.  And 
even  councils  tiiemselves,  which  are  gather-: 
ed  in  every  region  or  province,  without  all 
doubt,  must  give  place  to  the  authority  of  ge- 
neral councils,  which  are  gathered  out  of  all 
the  Christian  world  :  and  that  oftentimes  the 
former  general  councils  themselves,  may  be 
corrected  by  the  later,  when  by  any  trial  of 
matters,  that  is  opened  which  was  shut,  and 
that  is  known  which  was  hidden,  without  any 
sweJling  of  sacrilegious  pride,  without  any 
stifl'neck  of  puffing  arrogance, without  anycon- 
lention  of  cankered  envy,  with  holy  humility, 
with  Catholic  peace,  with  Christian  charity." 
Concerning  your  third  obversation,  there  is 
no  doubt  but  Christ's  promise  shall  be  per- 
formed nnto  the  end,  but  the  privilege  of 
God's  assistance  pertaineth  only  to  them 
which  follow  the  direction  of  his  holy  word 
in  councils  or  othej-  sentences  of  the  Church. 


For  the  Spirit  of  God,  must  not  be  sacrile- 
giously separated  Ironi  the  word  ot  God. 
Therelbre  the  deteriiiiiiatioii  ol  ihe  lour  ge- 
neral councils  is  to  be  reverenced  as  ihe  lour 
gospels,  because  it  svas  taken  out  of  the  lour 
gospels,  whicti  teacli  the  truth  of  the  divi- 
nity and  humanity  of  Christ,  and  of  the  divi- 
nity ot  tl'.e  floly  Ghdsi  :  not  because  it  was 
so  agreed  by  aiahonty  of  so  many  bisiiops 
gathered  in  those  councils.  M  either  do  we 
make  any  such  lond  dillerence  ot  tlie  coun- 
cils as  you  dream  of,  but  receive  the  filth  and 
sixth,  as  well  as  the  first  tour,  lor  the  matters 
of  faith  and  doctrine  concluded  in  thein, 
agreeable  to  the  holy  scriptures;  and  further 
we  receive  none.  You  say  there  be  divers 
things  in  the  first  four  councils  thai  you  find 
against  our  heresies,  yet  are  you  able  to  show 
none.  But  we  show  against  you  the  sixth 
Canon  of  Nice  Council,  declarinir  ilir  r.i.-ho|i 
of  Alexandria  to  be  equal  to  ilu  i'.i.-h'iii  ot 
Rome,  and  generally  every  Mriroiuiliinii  m 
■his  province.  We  show  the  t\\  i  niy-seveiuh 
canon  of  Chalcedon,  wherein  is  deelared  ihe 
determm  ition  as  well  of  that  council,  as  ot  the 
first  of  Constantinople,  that  the  see  ot  Constan- 
tinople should  have  equal  privileges  of  dignity 
and  authority  with  the  See  ot  Roine.  We  show 
the  words  ol  the  Council  of  Ephesus  in  their 
Epistle  to  Nestorius,  that  "Peter  and  John 
were  of  equal  dignity  because  they  were  both 
Apostles  and  Holy  Disciples:"  By  which 
words  the  supremacy  ot  the  Pope  pretended 
ifom  Peter  is  overthrown.  So  we  show  the 
four  tirst  general  Councils,  all  against  the 
Pope's  sup:  jiiiacy.     Likewise  the  fifth  con- 1  stance 


161 


cils.  The  father  of  lies  and  slanderer  of  the 
Saints  will  welcome  you  tor  this  logic,  except 
you  repent  in  time.  What  Augustui  ascribelh 
to  general  councils,  you  heard  before  his 
own  words  :  how  he  acknowledgeth  that  they 
may  err,  because  they  may  be  amended  or 
corrected,  that  some  thing  may  be  shut  up 
and  iiiddeii  from  tliem,  which  afterward  may 
be  oiicned  and  known. 

The  end  of  cuuncils  is  to  search  out  the  truth, 
and  theretore  you  say  well,  they  must  not 
presume  ot  the  floly  Ghost,  if  they  neglect 
ordinary  means  to  come  to  the  knowledge  of 
the  trutli,  and  much  less  if  they  be  not  direct- 
ed by  the  word  ot  God,  which  is  the  rule  of 
truth,  and  tiuiii  itself,  as  our  Saviour  Christ 
suitli  in  his  puiyer,  "  sanctify  them  in  thy 
truth,  thy  word  is  the  truth,"  John  17.  17. 
But  if  the  Pope  cannot  err,  it  is  certain  that 
councils  are  not  necessary.  For  your  first 
reason  proveth  them  to  be  only  convenient,  • 
your  second  reason  numbereth  iheni  among 
human  means  of  searching  the  truth,  by  which 
it  may  be  inferred,  that  the  Pope  out  of  coun- 
cil may  err.  For  if  human  means  of  search- 
ing the  truth  be  necessary  that  the  Pope  doth 
not  err,  as  you  must  needs  confess,  because 
you  say,  the  assistance  of  the  Holy  Ghost 
promised  to  Peter's  See,  prestipposeth  human 
means,  and  calling  of  councils  is  a  human 
mean,  therefore  calling  of  councils  is  neces- 
sary that  the  Pope  doth  not  err.  Whereby  it 
seemeth  you  take  upon  you  to  decide  that 
question,  which  though  it  hath  been  hitherto 
decided  by   two    General  Councils  of  Con- 


d  by   two 
and  Basil, 


firming  all  that  was  decreed  in  the  tburth  and 
in  the  sixth  of  Constantinople,  Can.  36.  we 
show,  confirming  the  equality  of  privileges 
■of  the  Bishop  of  Constantinople  with  the 
Bishop  of  Rome,  according  to  the  former  de- 
terminations of  the  Councils  of  Constantinople 
the  first,  and  of  Chalcedon.  When  we  say  that 
councils  may  prr,  and  that  the  Holy  Ghost  is  not 
tied  to  the  voices  of  men,  nor  to  the  nimiber  of 
sentences,  you  affirm,  "  that  it  is  direcily  to 
reprove  this  first  council  also  of  the  Apostles, 
and  Christ's  promise  of  the  Holy  Ghost."  But 
by  what  logic  you  gather  this  conclusion,  we 
cannot  perceive,  except  if  be  this  :  Councils 
may  err,  crg-o,  this  council  of  the  Apostles  did 
err.  Or  else  thus:  Christ  promised  the  Holy 
Ghost,  et-ga,  he  tied  the  Holy  Ghost  to  the 
voices  of  men,  or  to  the  number  of  senten- 
ces. If  these  be  good  conclusions,  I  refer 
me  to  all  that  have  but  one  crumb  of  right 
reason  or  natural  logic.  That  you  report  of 
Beza  is  a  most  detestable  slander,  lor  he 
speaketh  not  a  word  against  the  first  general 
c  uncils,  but  against  the  assemblies  ot  proud 
and  unlearned  lii;ht  headed  bishops  of  Greece, 
which  lived  in  those  best  times,  whereof  it  is 
manifest  by  the  church  stories,  that  many  of 
them  were  heretical  and  blasphemous,  having 
not  the  Holy  Ghost,  but  the  devil  himself  to 
be  President  of  their  meetings.  This  logic 
is  like  the  former  :  Beza  saith,  there  were 
wicked  Bishops  in  the  best  times,  ergo,  he 
blasphemeth  against  the  first  general  coun- 


that  the  council  is  above  the 
Pope,  which  may  err  out  of  the  council,  yet  is 
it  not  agreed  of  among  all  Papists  at  this  time, 
p'or  the  more  part  hold,  and  so  do  you  else- 
where, that  the  Pope  is  above  the  council, 
and  that  the  council  may  err,  if  it  be  not  con- 
firmed by  the  Pope.  Yet  the  council  of  Con- 
stance was  confirmed  in  that  point  hyJohn  23, 
before  his  resignation,  Sess.  12.  and  in  the  end 
thereof,  all -things  concluded  in  that  council. 
Coitciliariter,  that  is,  as  in  form  of  council, 
were  conhniicil  l\  r.pe  Martin  the  fifth, 
Sess.  45.  'i1i;,i  (  hrisi  i<  not  present  with  he- 
retics, and  sclusiiii.'us,  ii  is  out  of  doubt :  but 
seeing  in  many  ^A  the  synods  and  councils, 
holden  in  Gerrriany,  France,  Poland,  England, 
and  other  places,  the  truth  hath  been  conclu- 
ded out  of  the  Holy  Scriptures,  it  is  certain 
that  Christ  was  present  in  those  assemblies 
by  his  Holy  Spirit,  and  that  in  such  things  as 
they  have  determined  according  to  the  word 
of  God,  they  are  not  to  be  reputed  for  here- 
tics or  schismatics,  but  for  true  Christian 
Catholics. 

31.  When  the  Papists  themselves  do  not 
acknowledge  the  authoritv  of  the  Tridentine 
assembly,  for  both  the  TEmperor  and  the 
French  king  protested  against  it,  and  it  is  not 
at  this  day  received  of  the  Popish  Church  of 
France,  there  is  no  reason  that  we  should  be 
subject  unto  it,  although  we  have  many  other 
arguments  to  oppose  against  it.  And  where 
you  say,  that  "all  good  Christians  rest  upon 
the  determination  of^  a  general  council ;"  you 


ACTS. 


condemn  yourselves  to  be  no  good  Christians, 
because  you  do  not  trust  upon  the  determina- 
tion of  the  General  Council  ol  Constance  and 
Basil,  in  liic  question  ol  the  Pope's  supremacy 
above  the  council.  You  condemn  the  Popish 
Church  of  France,  which  accepteth  not  your 
Tridentine  cliapter,  for  a  general  council,  in 
which  there  were  scarce  tony  Bishops,  and 
they  for  the  most  part  Italians  and  Spaniards. 
That  all  heretics  make  exceptions  against 
councils  that  condemn  them,  it  proveth  not  all 
to  be  heretics  that  are  condemned  by  coun- 
cils. The  Catholics  also  condemned  by  the 
councils  of  heretics,  took  exceptions  against 
those  councils.  The  exceptions  that  we  make 
are  most  reasonable.  For  it  is  against  all 
equity  that  they  Vvfhich  are  parlies,  that  are 
partial,  that  are  accused,  should  be  the  only 
judges.  Neither  could  the  Arians  justly  say 
so  against  the  Nicene  Council,  or  other  here- 
tics against  the  councils  that  condemned  them: 
neither  can  all  thieves  justly  say  so  against 
their  punishers.  For  their  judges  are  never 
parties,  seldom  partial,  never  accused  in  that 
offence,  whereupon  they  sit  asjudges.  That 
we  would  be  tried  only  by  God's  word,  it  is 
true,  but  that  we  will  expound  it  as  we  list,  it  is 
false.  For  we  will  and  do  by  God's  grace  ex- 
pound it  sufficiently  to  confute  your  heresies, 
according  to  tJie  plain  and  natural  sense 
thereof,  and  in  doubtful  places,  according  to 
plain  places,  and  according  to  the  exposition 
of  the  most  ancient  and  best  approved  Fathers 
ot  the  Primitive  Church,  in  the  most  and  chief 
of  the  controversies  that  are  between  you  and 
us. 

36.  It  is  to  be  feared,  and  it  hath  been 
often  complained  of,  among  Papists  them- 
selves, that  Popish  Bishops  have  visited 
oftener  for  a  fleece,  than  for  the  benefit  of 
their  flock.  And  when  their  meaning  was 
best,  they  were  far  from  the  doctrine,  and 
therefore  from  the  example  of  the  Apostles. 

39.  It  caimol  be  alleged  lo  justify  any  dis- 
sension, but  to  show  that  for  dissension's  sake 
in  matters  of  external  policy,  and  discipline 
of  the  church,  specially,  as  'his  of  the  Apos- 
tles was,  the  substance  of  the  doctrine  is  not 
to  be  misliked,  nor  the  church  or  teachers 
thereof  to  be  utterly  rejected :  it  is  rightly 
alleged.  •  The  dissension  that  is  among  many 
true  Christians  in  the  sacrament  of  the  supper, 
doth  no  more  convince  either  part  to  be  no 
rnember  of  the  church,  than  the  like  dissen- 
sion that  was  between  Cyprian  and  llie  Bisiiops 
of  Africa,  and  Cornelius  with  the  Bishops  of 
Europe,  about  the  sacrament  oi  baptism,  doih 
deny  either  of  them  to  have  been  true  members 
of  the  church,  and  yet  the  one  party  erred 
from  the  truth. 

41.  All  things  necessary  to  salvation,  are 
expressed  in  the  holy  Scriptures,  yet  other 
things  not  particularly  expressed,  but  agree- 
able to  the  general  rules  of  Scriptures,  lor 
order,  comeliness,  and  charity's  sake,  are  to 
be  observed  and  kept,  though  not  as  things 
necessary  t()  salvation.  For  no  mortal  men 
have  authority  to  command  any  such  things, 
which  are  not  expressed  in  tlie  holy  Scrip- 


tures, that  are  able  to  makes  wise  imto  salva- 
tion by  faith  in  Christ,  2  Tim.  3  15. 

Chapter  17. 

5.  This  is  rather  a  lively  pattern  of  the  deal- 
ing of  Papists  in  Queen  Mary's  time,  against 
the  Christian  Cathohcs,  and  of  the  godly  men, 
which  in  that  time  did  receive  them. 

11.  This  place  is  rightly  used,  to  prove  that 
the  hearers  ought  to  examine  by  the  Scrip- 
tures, whether  tne  teacher's  doctrine  be  true, 
and  to  reject  whatsoever  they  find  not  proved 
by  the  Scriptures.  Yet  are  not  the  sheep 
made  judges  of  the  shepherds,  people  of 
the  Priests,  &c.  but  the  word  of  God  is  made 
judge  of  all  doctrine,  whether  it  be  true  or 
false.  And  these  men  searched  the  Scrip- 
tures, to  try  whether  those  things  were  so  as 
the  Apostle  preached.  For  they  having  re- 
ceived the  Scriptures  in  credit  before,  were 
not  bound  to  believe  him,  except  his  doctrine 
w^ere  consonant  unto  the  Holy  Scriptures, 
as  he  himself  testifieth  Gal.  1.  8.  That  if  he 
preached  any  other  Gospel  than  he  had 
preached  before,  they  should  hold  him  accurs- 
ed. And  the  Gospel  which  he  preached  be- 
fore, was  that  which  God  had  promised  before 
by  the  Prophets  in  the  Holy  Scriptures.  Rom. 
1.  2.  And  although  they  could  not  read  the 
Scriptures,  yet  they  heard  the  Scriptures 
read,  and  were  brought  to  understand  them 
by  his  preaching.  Wherefore  their  searching 
of  the  Scriptures,  was  not  only  to  confirm  them 
being  before  thoroughly  persuaded,  but  to 
persuade  them  being  not  thoroughly  brought 
to  the  faith,  until  they  found  the  Scriptures 
to  be  manifestly  agreeable  to  the  Apostle's 
preaching.  And  yet  it  followeth  not  that  the  ' 
sheep  must  be  judges  of  their  Pastors,  but 
that  they  must  hear  them,  obey  them,  and  be 
ordered  by  them,  which  they  will  do  more 
cheerfully,  when  by  searching  the  Scriptures, 
they  find  their  Pastor's  doctrine  to  be  the  doc- 
trine of  the  Holy  Ghost :  and  not  the  inven- 
tion or  tradition  of  men. 

22.  Though  Paul  in  this  place,  doth  not 
expressly  reprove  any  true  devotion,  nor  a 
great  number  of  Popish  superstitions,  that 
you  name,  yet  are  your  superstitions  mani- 
festly convinced  by  other  testimonies  of  Holy 
Scripture.  Not  as  any  excess  of  worship,  or 
religion,  as  you  seem  to  define  superstition, 
but  as  a  will  worship,  more  than  is  appointed 
by  the  law  of  God.  And  so  doeth  Isidorus 
give  the  F^tymology  of  the  word  :  Orig.  U.  8. 
c.  3.  For  in  zeal  of  true  religion  and  worship 
of  God,  keeping  his  law  as  a  rule  thereof,  we 
cannot  exceecT  That  you  discharge  us  of 
superstition,  we  accept  your  testimony,  as  the 
witness  of  our  adversaries:  but  where  you 
charge  us  to  be  void  of  religion,  the  Lord  be 
judge  between  you  and  us.  The  (Jreek  word, 
which  the  Apostle  useth  against  the  heathen, 
is  abused  also  by  the  heathen  against  the 
Apostle  and  Christian  religion.  Act.  25.  19. 
And  therefore  superstition  is  not  only  wor- 
shipping of  idols  and  gods  of  the  heathen. 
For  although  heathenish  superstition  be  taken 
away,  as  Augustin  saith :  Yet  other  as  evil 


ACTS. 


1G3 


superstition  is  come  in  the  place  among  the  i 
ungodly,  that  will  not  be  directed  by  God's  | 
word  ia  religion,  but  follow  their  o.wn  imagi-  | 
nations.  Augustin  himself  condenincth  wor-  j 
shippers  of  sepulchres  and  pictures,  of  super- 
stition. "Now  you  shall  see,"  sailh  he, "  what 
ditlercnce  there  is  between  the  Mermaids 
of  superstition,  anil  the  haven  of  religion. 
Gaihjr  not  unto  ine  the  professors  ol  the 
name  of  Christ,  neither  knowing  nor  showing 
tlie  force  or  virtue  of  their  profession.  Fol- 
low ye  not  the  multitudes  of  the  unskilful, 
which  even  in  true  religion  are  superstitious, 
or  so  given  to  their  lusts,  that  they  have  for- 
gotten what  they  have  promised  to  God.  I 
know  there  are  many  worsliippers  of  sepul- 
chres and  pictures."  Dc  morihus  eccles.  (Juth. 
c.  31.  Ambrose  calleth  it,  "a  heathenish" 
error,  to  worship  the  Cross  wliereon  Christ 
died.  De  ohitu  Tlieodosy.  Gelasius,  Bishop  of 
Rome,  calleth  it  "  superstition  to  abstain  from  | 
the  cup"  in  the  Lord's  supper.  De  consec.  disl. 
2.  C.  Comperimus.  Celestinus  Bishop  of  Rome 
reproveth  certain  Priests  for  superstitious  ap- 
parel, Ep.  2.  ad  GallicB  EpiscopoD.  But  the 
superstition  of  Papists,  hath  not  only  all  ihrsr 
points  but  many  more,  which  tin  >  \s.iuM  jn  r- 
suade  the  ignorant  to  be  high  |i.iiiiis  .i|  [r\u: 
religion.  You  see  by  these  few  te^iinicmiis 
we  call  that  superstition,  which  the  ancient 
Fathers  before  us  have  so  termed,  and  that 
we  do  not  so  define  superstition,  as  we  would 
imply  all  true  religion,  but  only  those  things 
that  are  not  prescribed  by  the  word  of  God. 
Wherein  notwithstanding.  Papists  do  place 
by  these  words,  all  true  religion. 

23.  The  authors  of  this  note  show  them- 
selves to  be  ignorant  in  the  Greek  tongue,  for 
the  Greek  word  doth  signify  whatsoever  men 
do  reverence  for  religion's  sake.  The  Dic- 
tionaries say,  it  signifieth  the  forms  of  wor- 
ship, or  devotions,  as  well  as  the  thuig  wor- 
shipped. Now  the  word  devotion,  is  indif- 
ferent either  to  true  or  false  devotion,  and  so 
is  the  Greek  word.  Therefore  the  devotions 
of  good  Christians,  is  no  more  touched  by 
this  term,  than  true  religion  by  the  term  of 
religion,  when  it  is  applied  to  false  religion. 

29.  In  your  blasphemous  Images  of  God 
the  Father,  and  of  the  Holy  Trinity,  vou  do 
transform  the  glory  of  the  immortal  God,  to 
the  image  of  a  nurtal  man,  or  feathered  fowl. 
Rom.  1.  23.  Yea  of  a  monster  which  is 
worse.  And  where  you  say,  they  are  not 
made  to  be  adored  with  godly  honour,  you 
say  untruly,  for  all  religious  honour  is  due  to 
God  only,'  and  it  is  concluded  in  that  idola- 
trous council  of  Nice  2.  and  defended  by 
Thomas  and  other  Papists,  that  the  Image  of 
God  is  to  be  worshipped,  with  the  same  wor- 
ship tliat  is  due  to  God  himself.  Your  other 
excuse,  that  they  are  not  made  to  hi  any  re- 
semblance of  the  Divinity,  or  of  the  three 
persons  in  the  Godhead,  it  is  also  false  ;  for 
to  what  end  else  should  any  image  of  the 
Trinitv  be  made  ?  The  Gpntiles  saiH  as  much 
of  their  Idols,  that  'hey  know  they  were  not 
gods,  nor  like  to  gods,  being  void  of  sense 
and  life,  neither  did  they  worship  them  as 


gods,  but  they  worshipped  the  invisible  god- 
head, and  the  same  that  we  call  angels,  the 
virtues  and  ministries  of  the  great  God,  but 
all  in  vain  as  August,  showeth  in  Psal.  96. 
Because  they  worshipped  as  you  do,  those 
that  have  eyes  and  see  not,  mouths  and  speak 
not,  hands  and  handle  not,  &c.  Neither  can 
you  make  the  image  of  Christ,  as  he  was  in 
form  of  man  :  for  you  can  make  no  image  but 
of  his  bodily  shape,  and  not  as  he  was  God  in 
tiie  form  ol  man.  And  that  image  which  you 
make  of  his  bodily  shape,  is  no  more  the 
image  of  Christ,  than  of  any  other  man. 
When  Epiphanius  saw  in  a  Church  at  Ana- 
blatha,  an  image  painted  in  a  vail,  as  it  were 
of  Christ,  or  some  Saint,  he  affirineth  that  it 
was  contrary  to  the  authority  of  the  Scrip- 
tures, that  any  image  of  a  man  should  hang 
in  the  Church  of  Christ.  Epiph.  ep.  ad  Joan. 
How  much  more  the  image  of  the  Holy  Trini- 
ty, and  of  the  Holy  Ghost?  But  you  say 
boldly,  "  to  paint  or  grave  any  of  the  three 
persons,  or  the  three  persons,  as  they  appear- 
ed visibly  and  corporally,  is  no  more  incon- 
venient or  unlawful,  than  it  was  indecent  for 
them  to  appear  in  such  forms."  Thus  these 
senseless  Idolaters  control  the  Law  of  God, 
which  expressly  forbiddeth  any  such  image, 
of  any  similitude  or  shape  of  any  thing  in  hea- 
ven, in  earth,  in  the  waters  to  be  made.  Exo. 
20.  Accusing  the  majesty  of  God  of  inde- 
cency, if  he  hath  appeared  in  any  visible 
shape,  which  he  hath  forbidden  to  be  made 
of  him.  And  yet  in  giving  the  law,  God 
w-ould  upt  appear  in  anv  visible  shape,  lest 
the  people  should  abuse' that  shape,  to  make 
an  image  of  God  after  it,  as  the  Lord  himself 
declareth  expressly,  Deul.  4.  15.  &c.  There- 
fore, though  it  be  not  simply  unlawful,  to  ex- 
press in  painting  the  visible  shapes  that  were 
showed  in  visions  to  the  Prophets,  yet  to 
make  those  shapes  for  any  use  of  religion,  or 
service  of  God,  it  is  abominable  idolatry. 
You  strain  very  much  to  find  the  image  of 
God  the  Father,  when  you  say,  he  showed 
himself  to  Daniel  as  an  old  man.  For  al 
though  Daniel  in  virion  saw  an  old  man,  how 
prove  you  that  the  said  shape  of  an  old  man 
represented  the  person  of  the  Father,  ratiier 
than  of  the  Son,  who  is  as  old  as  his  Father,  or 
than  the  whole  godhead  ?  As  for  the  Cheru- 
bim over  the  propitiatory,  when  you  can 
show  as  good  warrant  for  your  images,  as  we 
find  in  the  Scripture  for  them,  namely  an  ex- 
press commandment  to  make  them,  we  will 
i  yield  them  unto  you  to  be  lawfully  made. 
!  ''  Thou  shalt  not  make  to  thyself",']  saitli  the 
Lord,  that  is  of  thy  private  authority  or  mo- 
tion, reserving  to  himself  power  to  command 
what  images  he  thought  necessary  to  be 
made  for  the  use  of  his  religion.  Where 
you  talk  of  the  images  of  angels  with  their 
winjs,  you  might  have  alleged  the  authority 
of  the  2.  Nicene  council,  which  defineth,  that 
they  "have  'oodles  a'ld  are  circumsciiptible," 
Acts  .5.  h\v  that  you  are  ashamed  ofthe  gross 
error  of  that  idolatrous  council.  Tlie  image 
of  God  the  Father  with  the  world  in  his  hand, 
vou  commend  highly,  "  to  signify  his  creatioi} 


164 


ACTS 


and  govemmeirt  in  the  same,  whereof  the 
people  being  well  instructed,  may  take  much 
good  and  no  harm  in  the  world."  But  fust, 
you  must  remember  that  these  images  have 
been  and  are  where  the  people  are  not  m- 
structed  at  all.  SecoiHllj',  that  if  they  be  tru- 
ly instructed  of  the  creation  and  government 
of  the  world,  "Tliis  is  a  lying  imagey  and 
doctrine  of  vanity,"  aS  the  Prophet  calleth  all 
images,  Abac.  "2.  iS.  Because  it  makelh  the 
creation  and  government  of  the  world  to 
seem  proper  to  the  person  of  the  Father, 
which  is  common  to  the  whole  godhead. 
Finally,  where  you  say  the  people  through 
their  faith  in  Christ,  are  far  from  all  fond 
imagination  of  false  gods,  it  is  most  untrue. 
For  your  Popish  ignorant  people,  be  as  fond 
in  their  imaginations  as  the  heathen  were.  Au- 
gustin  saith,  worshippers  of  pictures,  though 
they  profess  the  name  of  Christ,  neither  know, 
nor  show-  forth  the  virtue  or  force  of  their 
profession.  And  of  all  worshippers  of  images, 
or  before  images,  Aiigustin  saith,  "  And  who 
doth  worship,  or  pray  beholding  an  image, 
which  is  not  so  affected,  that  he  thinketh  he 
is  heard  of  it,  and  hopeth  that  to  be  performed 
by  it,  which  he  desireth."  In  Fsal.US.  Gre- 
gory indeed,  contrary  to  the  saying  of  the 
Prophet,  Ab.  2.  alloweth  images  to  be  lay- 
men's books,  but  he  forbiddeth  all  kind  of 
worshipping  of  them.  And  as  for  the  anti- 
ouity  of  them,  it  was  not  long  before  his  time 
tnat  they  were  tolerated  in  Churches.  Epi- 
phanius  rent  the  Image  that  he  found  in  the 
Church,  because  it  was  there,  as  he  saith, 
"contrary  to  the  authority  of  the  Scriptures." 
Ep.  ad  Joan.  &c.  The  council  of  Eliberis  be- 
fore him  decreed  "that  pictures  should  not 
be  in  the  Church,  lest  that  which  is  worship- 
ped or  adored,  should  he  painted  on  the  walls." 
Behold,  the  council  feared  th;it  which  after- 
wards by  the  neghgence  of  the  Bishops  came 
to  pass,  lest  the  Image  of  God  who  only  is  to 
be  worshipped,  should  be  painted  on  the 
walls ;  and  esteemed  that  to  be  most  detest- 
able, which  yon  defend  to  be  convenient  and 
lawful.  So  well  you  agree  with  the  doctrine 
of  the  ancient  fathers  and  councils. 

34.  That  Dionysius  Areopagita  was  author 
of  those  books  which  now  bear  his  name,  you 
bring  no  proof  at  all.  We  allege  that  Euse- 
bius,  Hierom,  Gennadius  never  heard  of  his 
writings,  for  if  thev  had  heard,  Dionysius 
Areopagita  should  nave  been  registered  by 
them  among  ecclesiastical  writers.  And  fur- 
ther whosoever  shall  read  those  books  of 
his,  shall  find  indeed  many  ceremonies,  but 
as  unlike  to  the  ceremonies  of  the  Popish 
Church,  as  thev  are  to  ours.  The  rest,  of 
the  flight  of  Heretics,  and  that  we  see  all 
antiquity  against  us,  is  hut  vain  janirling 
without  proof,  and  contrary  to  manifest 
proof  in  all  our  writings  against  the  papists, 
and  namely,  in  confutation  of  these  Popish 
notes. 

Chapter  19. 

3,  4.  There  is   nothing   in  this   chapter  to 

prove  Jolm's  baptism  insufficient.   The  sense 


if.  if  it  were  truly  translated,  they  that  heafd 
John's  doctrine,  were  baptized  in  the  name  of 
our  Lord  Jesus. 

6.  Paul  ministered  no  Confirmation,  but  by 
prayer  and  imposition  of  hands  procured  im- 
to  them  the  miraculous  gifts  of  tongues  and 
prophecy. 

12.  There  was  no  virtue  in  the  napkins  by 
touching  of  Paul's  body  :  the  te.xt  saith  plainly, 
the  miracles  were  wrought  of  God  by  the 
hand  of  Paul.  The  napkins  and  handker- 
chiefs were  but  outward  tokens,  to  confirm 
the  taith  of  them  that  were  to  be  healed  in 
the  absence  of  the  Apostle,  that  they  might 
know  that  the  gift  of  healing  which  he  had  re- 
ceived of  God,  was  not  tied  to  the  presence  of 
liis  body,  but  tliat  he  could,  when  it  pleased 
God,  dispense  it  being  absent :  not  that  who- 
soever touched  those  napkins  was  by  and  by 
healed.  The  miracles  whereof  Chrj'sostom 
speaketh,  do  indeed  commend  the  grace  of 
Christ  their  Master,  whose  faithful  witnesses 
they  were.  But  thereof  it  followeth  not,  th  t 
all  things  which  have  touched  holy  men  mu  t 
be  honoured  superstitiously  as  their  relics,  or 
that  we  must  look  for  miracles  at  the  tombs  of 
every  saun.  Finally,  whatsoever  Hierom  in 
heal  wrote  against  Vigilantius,  who  reproved 
the  superstition  that  began  to  grow  in  honour- 
ing of  saint's  relics,  is  nothiiig  to  defend  the 
cart-loads  of  your  counterfeit  relics,  which 
are  such  gross  imposturen  and  cozenages  of 
the  world, as  the  like  iinpudency  in  feigmng  of 
superstitious  fables  to  deceive  men  with 
idolatry,  was  never  foimd  in  the  Pagans.  He 
that  hath  not  observed  of  his  own  knowledge 
and  experience,  may  read  in  Calvin's  admoni- 
tion concerning  relics.  Which  admonition 
if  it  had  been,  or  yet  might  be  followed,  that 
an  inventory  were  made  of  all  the  saints' re- 
lics that  were  said  to  be  in  every  Church 
and  Abbey,  the  monasteries  of  popish  relics 
would  exceed  Lucian's  true  narrations. 
Where  you  say  that  relics  do  yet  wonders 
among  you,  they  be  none  other  but  the  lying 
signs  of  Antichrist,  and  if  they  \,  ere  rightly 
examined,  they  would  prove  to  be  nothing 
else  but  forgeries.  But  if  any  wonders  be 
wrought  to  maintain  idolatry  and  superstition, 
as  Augustin  saith  of  the  miracles  of  the  Dona- 
tists,  we  have  more  need  to  beware  of  them. 
Deunil.  eccle.  cap.  16.  For  miracles  are  not 
sufficient  to  commend  any  religion  to  be  true, 
but  true  religion  cOmmendeth  true  miracles. 
The  Montanists  had  miracles,  as  witnesseth 
TertuUian.  Lib.  Be  aiiima  cap.  Nihil  ani- 
ma;.  Marcus  the  heretic  wrought  wonders 
about  the  sacrament  of  the  cup.  Irene- 
uii  lib.  1.  cap.  9.  Vigilantius  was  not  con- 
demned of  heresy  by  th(^  Church,  although 
Hierom  did  write  so  bitterly  against  him, 
who  did  write  also  against  Augustin,  and 
against  Rnfiinus,  which  yet  were  counted  as 
good  catholics  as  he.  As  for  Vigilantius, 
neither  by  Epjphanius,  Pliilastrius,  Augustin, 
Theodoret,  Isidorus,  Daniascen,  Aiitioclius  or 
any  other  ancient  writer  that  gathered  the 
catalogue  of  heretics  and  heresies  that  were 
before  their  time  is  once  touched,  or  his  opi- 


ACTS. 


1G5 


nion  against  the  immoderate  estimation  of 
relics  condemned. 

15.  Tiie  devil  in  this  place  obeyed  neither 
the  name  of  Paul  nor  of  Jesus,  therefore 
neither  of  both  names  uttered  by  conjurers 
were  able  to  e.xpei  devils.  And  therefore  I 
marvel  wiicrcupon  you  dreamed,  when  you 

fathered  this  note  upon  these  words,  Paul  I 
now.  In  Hierom  we  read  iliiit  many  by 
Hilarion  were  delivered  from  devils,  but  that 
any  other  did  cast  out  devils  in  his  name  we 
read  not.  Of  the  miracles  done  at  the  tombs 
of  Martyrs  I  have  spoken  before.  That  Lu- 
ther and  Calvin  attempted  to  cast  out  devils, 
and  sped  as  these  Jewish  conjurers,  it  is  a 
popish  slander  invented  by  a  lying  spirit, 
which  possesseth  many  papists. 

18.  Not  all  that  believed,  but  many  of  them, 
the  text  saith,  came  voluntarily,  not  of  neces- 
sity, and  confessed  openly  some  of  their 
deeds,  namely  such  as  exercised  sorcery, 
and  such  curious  arts,  not  all  their  sins  m 
thoughts,  words,  and  deeds,  therefore  they 
came  not  to  popish  auricular  confession. 

19.  If  heretical  books  be  confuted  as  most 
of  the  popish  books  are,  it  is  not  necessary  to 
burn  them.  For  by  reading  them  with  their 
confutations,  ihe  true  Christians  shall  learn 
more  and  more  to  detest  thoir  hfrf^sios  :  as  in 
the  books  confuted  by  Aiilihihi,  ('\iil,  iind 
others  is  manifest.  Bin  I'lm-i^  wliuli  kiinu 
they  carmot  prevail  against  ihr  truth,  will  liavr 
all  books  of  true  doctrine,  which  they  call 
heresy,  to  be  burned  and  defaced  :  yea  even 
the  holy  scriptures  if  they  be  not  of  their  own 
translation. 

21.  The  Gospel  was  not  taken  away  from 
Jerusalem  when  Paul  came  thither,  for  many 
ten  thousand  Jews  believed  c.  21.20.  And 
the  Gospel  was  received  in  Rome  long  before 
Paul  saw  Rome. 

24.  The  Greek  word  in  this  place  doth  pro- 
perly signify  certain  pieces  of  coin,  in  which 
was  stricken  the  temple  and  image  of  Diana, 
more  like  to  your  popish  broaches  and  other 
tokens  of  Idolatry  that  are  sold  and  given  in 
places  of  your  pilgrimages,  than  unto  your 
superstitious  shrines.  Yet  Chrysostom  in- 
terpreteth  the  word  to  signify  little  arks  or 
shrines,  or  such  like  superstitious  toys.  Act. 
Horn.  42. 

35.  Our  translators  add  but  the  substantive, 
which  must  needs  be  understood,  to  the  adjec- 
tive, and  so  doth  Chrysostom  understand  the 
word,  so  doth  Oecumenius  expound  it.  And 
your  interpreter  doth  add  that  which  is  neither 
m  the  word  nor  meaning  of  the  text.  We 
need  not  add  the  word  image  against  popish 
images,  we  have  places  enough  to  condemn 
your  foul  idolatry,  plain  and  evident.  Which 
if  the  curse  of  God  pronounced  by  the  prophet 
were  not  upon  you,  you  could  not  but  see. 
But  seeing  bv  God's  judsment  you  are  made 
like  those  things  which  you  make  and 
worship  you  have  eyes  and  see  not.  Psal. 
115.8. 

Chapter  20. 
7  Paul  ministered  in  both  kinds,  accord- 


ing to  his  own  doctrine,  and  Christ's  insti- 
tution.    1  Corinthians,  11. 

16.  The  Piische  and  Pentecost  now  observ- 
ed do  differ  from  the  Jews'  feasts  ;  therefore 
the  Apostles  could  not  celebrate  them  both 
together.  And  the  diversity  of  celebration 
that  was  inunediately  after  the  Apostles,  ar- 
gueth  that  the  Apostles,  as  in  a  thing  indiffer- 
ent, decreed  noihiiiir  certainly,  which  appear- 
eth  in  the  coiitn.v.  i-\  In  tween  Polycarp  and 
Anicetus'  Inn,  us  „i,u,l  l.iiseb.Ub.5.  cap. 26. 

21.  The  docinii.-  ,.|  .lusiification  by  faith 
only,  doth  not  exclude,  but  require  repentance 
from  dead  works,  and  renovation  unto  good 
works. 

29.  Calvin  and  Luther  were  no  ravening 
wolves,  nor  bloodsuckers,  but  faithful  and 
diligent  Pastors. 

35.  This  helppfh  nothing  your  Popish  un- 
written traditions,  for  this  doctrine,  though 
not  in  such  ftuin  oi  woiil;,  yet  in  substance  of 
matter,  is  wnitrn  m  the  Gospel,  yea  in  the 
law  and  the  prophets. 

Chapter  21. 

9.  That  Peter  used  his  wife  after  his  call- 
ing, Matlh.  8.  Of  Philip  you  may  say  what 
you  will,  but  you  are  never  able  to  prove,  that 
lu>  used  not  his  wite  after  his  calling.  And 
t^'hniens  Alexandrinus  saith  plainly  against 
\'>u:  that  "Peter  and  Philip  begat  sons."  Stro- 
mal, lib.  3. 

9.  Clemens  Alexandrinus  saith,  doubtless 
out  of  some  very  ancient  tradition,  that  "  Phi- 
lip gave  his  daughters  in  marriage  to  hus- 
bands," Sto?rial.  lib.  3.  which  is  contrary  to  the 
profession  of  perpetual  virginity.  Many  also 
that  were  married,  were  enuued  with  the 
gift  of  prophecy. 

Chapter  22. 

17.  The  text  joineth  with  the  Sacrament,  in- 
vocation of  the  name  of  the  Lord,  whereunto 
salvation  is  promised,  Rmn.  10.  13.  Joel.  2.  22. 
to  wash  aw.ay  his  sins.  Therefore  this  place 
maketh  nothing  for  your  Heresy,  that  the  Sa- 
cramenrs  give  grace,  ex  opere  operato,  of  the 
work  wrought. 

Chapter  23. 
8.  Of  truth,  nothing  but  truth  can  be  con- 
cluded, but  of  falsehood,  not  onlv  falsehood, 
but  sometime  truth.  As  this  truth,  that  the 
dead  are  not  to  be  prayed  for,  doth  follow 
of  the  false  opinion  of  the  Sadducees,  that 
the  soul  is  mortal  supposed  to  be  true,  and 
so  do  many  other  truths.  As  for  example, 
the  souls  of  the  righteous  be  not  in  torment 
after  their  death,  the  souls  of  the  wicked 
be  not  in  heaven  after  their  death,  &c.  Not 
only  Ananias  was  a  Sadducee,  but  also  An- 
nas and  Caiaphas,  before  Christ's  death. 
Caiaphas  doth  prove  himself  to  be  a  Sadducee 
by  his  saying,  John  11.  50.  wherein  he  spake  the 
truth  aoninst  his  meaning.  Ann  is  is  shewed  to 
be  a  Sadducee.  Art.  i.  1.  &  6.  And  Jo- 
sephus  testificih,  thai  the  Sadducees  were 
chief  in  dignity,  and  had  the  government 
many  times  among  the  Jews,  therefore  it   is 


166 


ACTS. 


not  unlike,  but  many  of  that  vile  sect  by  bri- 
bery aspired  to  the  high  priest's  office.  An- 
tiqui.  lib.  18.  cap.  2.  ,  -  ,    ,      • 

12.  He  ihat  vovveth  that  which  he  is  not 
able  to  perlorm,  doth  likewise  sin,  and  doth 
of  necessity  break  that  vow,  which  he  is  not 
able  to  keep.  And  if  any  man  take  an  oath, 
to  discover  true  Catholics,  he  is  bound  to 
perform  it.  For  it  is  no  sin  absolutely  to  dis- 
cover them,  that  may  without  sin  discover 
themselves.  And  many  vows  and  oaths,  are 
unlawful  to  be  made,  which  when  they  are 
made,  it  is  lawful  to  keep,  as  the  oath  made 
to  the  Gibeonites,  the  breach  whereof  was 
punished  in  Saul's  posterity,  2  Sam.  21.  And 
if  it  were  sin  absolutely  to  discover  them, 
yet  it  is  not  lawi'ul  to  lie  in  denying  or  con- 
cealing of  them.  Wherefore  your  doctrine 
savoureth  strongly  of  the  sect  of  the  Priscil- 
lianists  which  said  :  "  Swear  and  forsvyear, 
but  bewray  no  secrets."  Although  obstinate 
Papists,  be  indeed  rank  heretics  and  traitors. 

Chapter  24. 
25.  The  right  way  to  teach  justification  by 
faith  only  in  Christ,  is  begun  with  man's  con- 
demnation by  the  law,  whicli  requireth  justice, 
temperance  and  all  virtues,  most  perfectly,  in 
pain  of  damnation  ;  and  after  men  are  justified, 
to  teach  them  also  that  all  virtues  are  neces- 
sary fruits  of  faith.  And  therefore  yoti  may 
go  look  what  heretics  do  say,  that  virtues 
make  hypocrites.  For  we  say  no  such  thing. 
But  they  that  teach  justification  before  God, 
by  works,  or  by  keeping  the  law,  do  rather 
make  men  hypocrites  than  trulyjusl,  because 
that  of  works  of  the  law,  no  man  is  justified 
before  God.  Gal  2.  10,  11. 

Chapter  25. 

19.  Jesus  Christ  never  gave  the  city  of 
Rome,  the  seat  of  Caesar  to  Peter,  and  much 
less  to  the  Pope,  but  the  Pope  hath  usurped 
it  against  Cassar,  contrary  to  the  express 
commandment  of  Christ:  Give  unto  Csesar, 
that  which  is  Caesar's.    Matt.  22.  21. 

Chapter  26. 

20.  Paul  preached  repentance,  but  never 
Popish  penance  ;  whereof  if  he  had  spoken, 
none  of  that  honourable  audience  could  have 
understood  him.  Therefore  he  useth  that 
word  in  the  same  sense  it  was  commonly  un- 
derstood both  of  the  .lews  and  of  the  Gentiles 
of  whom  this  assembly  did  consist. 

Chapter  27. 

23.  God's  providence  was  great  to  plant  and 
increase  his  Church  at  Rome,  but  not  to  set 
up  the  Pope's  authority  there,  above  all  o'her 
bishops,  yea  above  kings  and  princes.  Whe- 
ther Peter  preached  or  died  at  Rome,  we  find 
nothing  in  the  Scriptures,  which  should  not 
have  been  omitted,  if  it  had  been  so  necessa- 
ry a  matter  to  be  known  for  the  Pope's  supre- 
macy as  you  make  it. 

24.  Whom  have  I  in  heaven  saith  David,  but 
thee  ?  speaking  to  the  Lord  Ps.  73.  25.  And 
we  having  an  advocate  with  the  Father,  Jesus 


Christ,  have  no  need  of  Paul's  intercession,  1 
John  2.  1.  Augustin  saith,  "That  Christ  our 
high  Priest  having  entered  into  the  innermost 
part  of  the  vail,  that  is,  heaven,  he  only  of  all 
them  that  have  tasted  flesh,  dotii  make  inter- 
cession for  us."    Psal.  64. 

31.  God  appointeth  before  hand  not  only 
the  end,  but  also  the  means  by  which  men 
come  to  that  end.  So  in  predestination  of  the 
Saints  to  salvation,  he  haih  appointed  that 
they  shall  repent,  believe,  and  work  tlieir  sal- 
vation with  fear  and  trembling,  which  means 
if  men  do  always  and  finally  despise,  we  may 
not  say,  "  they  cannot  be  saved  though  they 
be  predestinate,"  which  is  blasphemv  to  think, 
but  out  of  doubt  they  were  not  predestinated 
to  salvation.  Because  the  Holy  Ghost  hath 
said,  whom  he  hath  predestinated,  he  hath 
called,  justified,  and  glorified.  Rom.  8  30. 
The  will  of  man  is  free  from  coaction  in  all 
things,  but  not  from  slavery  to  sin,  but  so  far 
forth  as  it  is  made  free  by  the  grace  of  Christ. 

Chapter  28. 

1.  If  the  inhabitants  of  Malta  do  show 
Paul's  prison,  they  show  a  fable  :  tor  it  is  ma- 
nifest oy  the  text,  that  although  he  were  a 
prisoner,  he  was  not  shut  up  in  a  prison. 

5.  Our  merchants  and  other  that  have  tra- 
velled into  Malta  can  find  no  such  miracle  of 
that  land.  But  if  God  have  given  any  such 
grace  to  that  island,  it  is  not  to  maintain  su- 
perstition or  idolatry,  but  to  show  the  glory  of 
his  truth  that  his  Apostle  preached.  We 
doubt  not  of  the  power  of  God  in  working  mi- 
racles, but  where  we  have  not  his  word  to 
assure  us,  we  must  have  good  proof  before 
we  are  bound  to  give  credit.  "Christ  show 
eth,"  saith  Tertullian,  "that  the  faith  of  signs 
and  wonders  which  are  easy  to  be  done  by 
false  Christs,  is  rash  and  uncertain."  Advers. 
Marc.  lib.  3. 

20.  Chrysostom  in  the  same  homily,  De 
patientia,  Job  5,  saith,  "  If  any  would  reward 
me  with  all  heaven,  or  with  that  chain  where- 
with Paul's  hand  was  bound,  I  would  prefer 
it  in  honour."  By  which  saying  itappeareth 
that  the  fathers  in  amplifications  sometime  ex- 
ceed measure.  Gregory  learned  not  of  the 
Scriptures  to  send  the  filings  of  a  chain  which 
he  knew  not  whether  it  were  Paul's  or  no,  to 
tne  empress.  Paul  himself  sent  no  snich  vain 
presents. 

22.  As  Paul  proved  that  way  which  they, 
called  heresy  to  be  the  true  religion,  we  have' 
been  always  ready  to  prove  that  which  you 
call  heresy  in  us,  to  be  the  true  religion  of 
God,  iiamely  by  the  holy  Scriptures,  Arts  24. 
14,  which  we  are  sure  was  itie  faith  of  Adam 
and  all  the  Patriarchs,  Prophets,  Apostles, 
and  of  all  true  Christians  unto  this  time.  That 
Papists  are  able  to  deduce  their  faith  from 
/Vdam  Adc,  it  is  a  most  monstrous  fable,  see 
ing  they  cannot  deduce  it  out  of  the  holy 
Scripture.s,  which  they  hold  to  be  insufficienf 
to  teach  all  things  necessary  to  be  believed 
unto  salvation.  What  testimony  can  they 
have  of  the  faith  o'  Adam  with  all  the  rest  of 
the  Patriarchs,  Prophets,  and  Apostles,  when 


they  refuse  the  holy  Scripture  as  insufficient? 
The  name  of  sect  and  heresy  doth  as  truly 
agree  to  you  that  falsely  object  it  to  us,  as  it 
did  to  the  Pharisees,  fcjadducees,  and  obsti- 
nare  blind  Jews,  that  falsely  did  charge  the 
doctrine  of  Christ  and  his  Apostles  with  it. 

27.  The  e.xcecation  of  the  Jews  is  to  be 
attributed  to  themselves  that  obstinately  re- 
fused to  sec  :  and  to  God,  who  justly  punish- 
eth  them  with  that  blindness  that  they  could 
not  see. 

ANSWER  TO  END  OF  THE  ACTS  OF  THE  APOSTLES. 

VVe  do  not  think  it  impossible  that  Peter 
might  be  at  Rotue,  and  die  there,  but  we  say 
it  IS  not  like  to  be  so,  because  there  is  no 
mention  thereof  in  the  Acts  of  the  Apostles. 
And  if  he  were  at  Rome,  because  the  Scrip- 
ture doth  not  make  mention  o(  it,  we  afHrm 
that  it  is  not  necessary  to  be  known  that  he 
was  there.  Moreover,  whereas  Hierom  af- 
finneth  that  he  came  to  Rome  the  second 
year  of  Claudius,  and  held  the  priestly  chair 
25  years,  we  say  it  is  impossible  to  be  true, 
because  it  is  confuted  by  the  Acts  of  the 
Apostles,  and  the  Epistles  of  Paul,  and  the 
Greek  writers,  which  affirm  that  he  was  7 
years  at  Antioch  before  he  came  to  Rome. 


TS.  167 

f  The  Church  of  Rome,  had  been  happy  still 
if  she  had  continued  in  the  doctrine  of  Peter 
and  Paul,  wherein  she  was  first  instructed, 
Augustin  writcth  against  some  that  feigned, 
that  Christ  did  write  magic  books  to  Peter 
and  Paul,  supposing  Paul  to  have  lived  with 

'  Christ,  "l-'or  that  they  had  seen  Christ 
painted  with  Peter  and  Paul,  in  divers  places 
of  Rome.  Because  Rome  doth  more  notably 
and   solemnly  commend    the    worthiness  <n 

I  Peter  and  Paul,  even  because  of  the  same  day 

I  of  their  passion.  So  by  all  means  they  were 
worthy  to  be  deceived,  which  sought  Christ 
and  his  Apostles,  not  in  their  holy  books,  but 
in  painted  walla." 

It  sufficeth  us  to  know,  that  the  articles  of 
the  Creed  are  all  and  every  one  proved  to  be 
true,  by  the  writings  of  the  Apostles,  ahhough 
we  know  not,  when,  or  by  whom,  that  symbol 
was  first  compiled.  But  where  you  say,  that 
all  of  age  and  capacity  are  bound  to  know 
and  believe  every  article  of  the  same,  you 
condemn  the  opinion  of  your  forefathers, 
which  thought  it  not  convenient,  that  they 
should  learn  them  in  their  mother  tongue,  and 
that  it  was  sufficient  for  them,  to  say  their 
creed  in  Latin,  though  they  understood  never 
a  word  of  it. 


ANSWER  TO  THE  ARGUMENT  OF  THE  EPISTLES  IN  GENERAL. 


In  this  Argument,  beside  tnat  it  doth  not 
express  sufficiently  the  sum  ol  the  Epistles, 
the  reader  mu?t  be  admonished,  that  it  is  no 
where  written  in  the  Epistles,  nor  in  the  whole 
Scripture  :  that  every  member  of  the  Catholic 
Church,  hath  strength  sufficient  to  make  him 
able  to  fulfil  the  commandments  of  God's 
Law,  in  such  perfection  as  God  requireth  in 
his  Law,  or  that  his  works  are  made  merito- 
rious of  eternal  life.  The  contrary  doctrine 
is  manifested  in  Paul,  Rom.  7.  18,  to  the  end, 
Rom.  6.  23,  neither  doth  he  ever  ascribe  such 
virtue  to  works,  as  the  Papists  do,  that  they 
are  meritorious.  He  that  will  not  err  in  read- 
ing these  Epistles,  must  learn  to  know  that 
Church  to  be  the  pillar  of  truth,  which  hold- 


I  eth  the  doctrine  of  truth  taught  in  these  Epis- 
I  tie,  and  in  the  whole  Scripture,  out  of  which 
I  only,  the  ti^ie  Church  must  be  known  from 
the  lalse,  Chrysoslom  in  Matthew,  oper.  imperf. 
homily  49  in  John,  homily  58.  in  Genesis,  ho- 
mily 12  and  13.  Augustin,  de  unilat.  EccL  cap. 
2  and  3.  and  16.  De  pastorihus  cap.  14.  Final- 
ly, those  hard  places  to  understand,  where- 
of Peter  speaketh,  are  only  concerning  the 
second  coming  of  Christ,  and  not  generally 
all  the  matter  of  his  Epistles:  yet  are  there 
other  things  hard  also,  l)ut  Augustin  teacheth 
us,  that  "nothing  is  contained  in  those  dif- 
ficulties, which  is  not  elsewhere  found  utter- 
ed most  plainly."  De  doclrin.  Christ,  lib.  2. 
cap.  6. 


ANSWER  TO  THE  ARGUMENT  ON  THE  EPISTLE  TO  THE  ROMANS. 


Epiphanius  saith.  the  Epistle  to  the  Romans 
is  counted  the  first  among  Catholic  Chris- 
tians, but  he  saith  not,  it  was  so  accounted 
for  the  primacy  of  the  Church  ot  Rome.  By 
the  same  reason  you  might  prove  the  Church 
of  the  Jews  to  be  the  chief,  because  the  Epis- 
tle of  James  is  placed  before  the  rest.  Au- 
gustin joincth  to  the  words  by  you  set  down, 
"Taking  from  both,  that  is,  Jews  and  Gen- 
tiles, all  pride  of  merits,  and  joining  them  both 
together  to  be  justified  by  the  discipline  of 
humilitv."  Whereby  we  see,  that  Augustin 
calleth  the  opinion  of  merits'  pride,  and  the 


doctrine  of  justification  by  faith,  the  discipline 
of  humilitv,  as  indeed  it  is.  For  the  Apostle 
never  saith,  that  men  shall  have  strength  to  do 
meritorious  works  afterward,  which  were  not 
to  take  away  the  pride  of  merits,  but  to  change 
the  matter  of  pride,  the  pride  of  merits  still  re- 
maining. Finally,  Luther  and  Calvin  make  no 
dissensions,  or  scandals  against  the  doctrine  of 
the  Roman  Church  taught  in  this  Epistle,  but 
discover  the  heresies  and  blasphemies  of  the 
Antichristi  in  Church  of  Rome,  which  are  con- 
trary to  the  doctrine  of  this  Epistle,  and  to  the 
ancient  faith  of  the  Church  of  Rome. 


168  ROMANS. 

ANSWER  TO  'J'HE  ANNOTATIONS  ON  THE  EPISTLE  OF  PAUL  THE 

APOSTLE  TO  THE  ROMANS. 

Chapter  1.                             !  9-  To  serve  God  in  spirit,  cloth  not  exclude 

7.  This  form  of  saUitulioii  or  blessing  was  outward  works  of  obedience,  but  requireth 
not  proper  to  the  A|)o.sile,  for  it  is  not  used  of  them  to  be  done,  not  with  the  outward  man 
them  all,  but  may  Willi  huiuility  and  reverence,  only,  as  hypocrites  do  then>,  but  in  true  af- 
as  a  prayer,  bles^inij,  or  Chrisiian  salutation,  fection  ot  mind.  Ceremonies  oiher  than 
be  used  of  all  Christians,  especially  oi  minis-  such  as  be  necessary,  as  those  of  Christ's  in- 
ters of  tlie  Church.  And  although  Mani-  stitution,  or  such  as  be  convenient  for  order, 
cheus  in  a  certain  Epistle  to  Marcellus,  did  decency,  and  edification:  are  excluded  by  the 
wish'' grace,  mercy,  and  peace,"  yet  was  that  worship  in  spirit  and  truth:  which  God  re- 
never  accounted  heresy  in  him,  but  that  he  quireth,  John  4,  and  Paul  practised  in  the 
called  himself,  as  Epiphanius  recordeth,  "an  gospel. 

Apostle  ot  Jesus  Christ,"  and  as  Augustin  re-  15.    Paul  did   preach  the  gospel  also  by 

porleth  in  Episl.  fundamenti,  "  an  Apostle  of  writing,  and  the  people  did  hear  by  reading. 

Jesus  Christ  by  ilie  jjrovidence  of  God  the  For  it^it  had  not  been  in  his  commission  to 

Father,"  without  any  further  salutation  there,  preach  the  gospel  by  writing,  he  would  not 

So  these  two  doctors  are  quoted  in  vain,  to  have  declared  in  the  beginning,  that  he  is  an 

prove  it  unlawful  to  use  this  salutation.  Apostle  of  Jesus  Christ,  whereby  he  procu- 

8.  So  long  as  the  faith  which  the  Apostle  reth  attention  and  obedience  unto  his  doctrine 
praised,  did  continue  in  the  Church  of  Rome,  wtiich  he  teacheth  by  writing.  Peter  neither 
the  lathers  had  cause  to  praise  God,  j^nd  to  in  writing,  nor  in  general  preaching,  showed 
commend  it  likewise.  But  none  of  them  said  himself  chief  of  the  commission,  yet  faithfully 
or  thought  that  it  could  not  fail,  or  that  the  discharged  of  the  Apostleship  the  circumci- 
Churchof  Rome  could  never  depart  from  that  sion,  tli.it  was  committed  unto  him,  Gal.  2.  7. 
faith.  The  word  which  you  translate  in  Cy-  17.  These  are  the  words  of  Augustin.  "  He 
prian  misbelief,  is  Perjidia,  fahehood,  or  false  said  not  the  justice  of  man,  or  the  justice  of 
dealing:  for  he  speaketh  of  discipline,  and  a  mans  own  will,  but  the  justice  of  God,  not 
not  ot  taith,  against  which  discipline  the  Ro-  by  w  hirh  ( '.ml  i#  just,  but  wherewith  he  doth 
mans  while  they  continued  in  the  faith  that  cidtiir  man.  whetj  he  justifieth  the  ungodly." 
was  commended  by  the  Apostle,  would  do  For  man  is  clothed  with  the  justice  of  Christ, 
nothing,  as  they  profess  in  their  epistle  to  Cy- 1  when  justice  is  imputed  to  him  without  works, 
prian,  acknowledging  that  it  were  the  greatest  Rom.  4.  6.  And  the  ungodly  man  is  not  jus- 
shame  for  theni  that  could  l^e,  to  degenerate  tified  by  justice  that  is  in  him,  for  ther&  can 
or  go  out  of  kind,  from  those  commendations  be  none  in  an  ungodly  man,  but  by  justice  im- 
and  that  glory.  "For  it  is  less  shame,"  say  puted  unto  him  tor  the  merits  of  Christ, 
they,  "never  to  have  come  to  the  commenda-  Wherelore  this  place  of  Augustin,  maketh 
tion  of  praise,  than  to  have  fallen  down  from  directly  against  justification  by  inhereiit  jus- 
the  high  top  of  praise.  It  is  less  fault  not  to  tice,  as  every  man  might  have  seen,  if  you 
have  been  honoured  with  a  good  testimony,  hadnotof  heretical  malice  suppressed  the  rest 
than  to  have  lost  the  honour  of  good  teslimo-  of  the  words,  and  falsely  translated  the  word 
nies.  It  is  less  crime  for  a  man  to  have  laid  induit,  which  signifieth,  hath  clothed,  and  not 
basely  without  praise   or  commendation  of  endowed. 

virtues,  than  being  disinherited  from  faith,  to  17.  The  faith  of  the  Catholic  church  is  not 
have  lost  his  own  praises.  For  those  things  the  Popish  faith,  but  the  faith  that  apprehend- 
which  are  uttered  to  the  glory  of  any  person,  elh  the  mercy  of  God  in  the  merits  of  Christ : 
do  swell  up  into  the  envy  of  a  most  grievous  which  faith  worketh  by  love,  and  obtaineth 
crime,  unless  they  be  kept  with  diligent  and  remission  of  sins  committed  of  infirmity, 
careful  "labour,"  Epist.  31.  For  Cyprian,  whereof  we  are  truly  penitent.  This  is  that 
thougH  in  error  himself,  yet  chargeth  Rtepha-  faith  whereby  the  just  man  liveth.  "And 
nus  bishop  of  Rome  with  error.  Hierom  without  it,"  saith  Augustin,  "those  that  seem 
showeth,  that  Liberius  bishop  of  Rome  fell  to  be  good  works  are  turned  into  sins.  For 
into  heresy,  in  calal.  Forlimat.  Also  he  re-  all  that  is  not  of  faith  is  sin.  Theref^ore  there 
proveth  the  custom  of  the  church  of  Rome,  is  but  one  hope  of  all  the  godly,  which  groan 
Ep.  Evagrio,  and  preferreth  the  custom  of  the  under  his  burden  of  corruptible  flesh,  and  in- 
Catholic  church  in  all  the  world.  Ambrose  firmity  of  this  life,  that  we  have  an  advocate 
professeth,  that  he  desired  to  follow  the  with  the  Father,  .Testis  Christ  the  righteous, 
church  of  Rome  in  all  things.    "  But  yet  we  and  he  is  the  propitiation  for  our  sins."    Cant 


therefore  that   which  is  better  observed  in    man's  faults  by  penance,  he  hath  no  word 


ig  a 
.but 
other  places,  we  do  rightly  observe."  De  sa-  contrariwise  he  saith,  "Seeing  all  the  just, 
cram.  lib.  3.  c.  1.  Wherefore  you  gain  nothing  both  of  the  elder  time,  and  the  Apostles,  lived 
by  these  commendations  but  greater  shame,  bv  right  faith,  which  is  in  our  Lord  Jesus 
except  you  prove  the  Romish  religion  that  now  Christ,  and  had  such  holy  nianner.»  with  faith, 
18  Papistry,  to  be  the  same  faith  that  was  prais-  that  although  they  could  not  be  of  so  perfect 
cd  by  the  Apostle  and  the  ancient  fathers.     I  virtue  in  this  life,'as  in  the  life  to  come,  yet 


ROMANrf. 


169 


what  sin  soever  halli  crept  upon  them  of  hu- 
man frailty,  it  is  immediately  wiped  away 
through  the  piety  of  the  same  faith."  Our 
sins,  tlierefore,  through  laith,  are  Ireely  remit- 
ted. And  this  saying  dotli  jirovc  mvincibly, 
that  a  man  is  iustitied  wholly  by  faith,  and  not 
partly  by  works.  For  if  a  man  were  justified 
partly  by  works,  as  the  scripture  saith,  "  the 
just  shall  live  by  faith,"  we  might  as  truly 
say,  the  just  shall  live  by  works,  which  all 
Christian  ears  abhor  to  hear. 

18.  The  Law  which  is  a  schoolmaster  unto 
Christ,  teacheth  us  how  to  live  alter  we  be 
incorporate  to  Christ.  Therefore  it  must  be 
preached,  that  menseeing  their danination  by 
the  Law,  may  be  saved  by  faith  in  Christ, 
and  being  justified  by  faith,  may  walk  as  obedi- 
ent children  in  holiness  and  righteousness,  and 
not  after  the  former  lusts  in  ignorance,  1  Pet. 
1.  14.  (fcc.  Lack  of  faith  is  the  root  of  all  sins. 
And  all  breach  of  God's  commandments,  in 
the  regenerate  which  know  them,  cometh 
through  weakness  of  faith. 

23.  Such  be  your  images  oi  God  the  Father, 
and  of  the  blessed  Trinity :  the  rest  of  your 
images  also,  made  and  set  up  to  be  worship- 
ped, or  had  in  any  use  of  religion,  are  ex- 
pressly forbidden  by  the  second  command- 
ment. 

24.  Both  is  true,  that  God  hath  delivered 
them,  and  not  barely  suffered  them,  as  a  just 
Judge,  and  they  have  delivered  themselves, 
as  following  their  abominable  lusts. 

26.  God  as  a  righteous  Judge  delivereth 
up  the  wicked,  who  wiUingly  deliver  up  them- 
selves, not  driving  nor  forcing  them  to  sin, 
nor  barely  permitting,  but  willingly  punishing 
them,  in  withholding  his  grace  from  them, 
and  giving  them  over  to  their  own  destruc- 
tion. The  wickedness  of  unnatural  lust  is  no- 
where more  common,  than  in  the  maintainers 
of  such  idolatry,  as  the  Apostle  here  con- 
demneth,  and  whereof  he  showeth  that  it  is  a 
just  vengeance  and  punishment. 

32.  The  scripture  neither  here  nor  any 
where  else  doth  teach,  that  any  sins  are  so 
venial,  that  is,  "pardonable  of  their  own  na- 
ture and  not  worthy  of  damnation."  For  the 
wages  and  worthily  deserved  reward  of  all 
sin  in  general,  is  death,  Rom.  6.  23.  though 
some  sins  are  more  heinous,  and  deserve 
greater  damnation.  And  to  say,  that  some 
sins  are  pardonable  of  their  own  nature,  is  to 
say,  that  Christ  died  not  for  such  sins,  or  that 
in  vain  he  died  for  them,  seeing  they  are  par- 
donable, and  do  not  deserve  damnation  of 
their  own  nature.  But  the  Scripture  telleth 
us,  that  all  "  transgression  of  God's  law  is 
sin,"  and  deserveth  the  curse  of  God,  and 
therefore  damnable.  1  John  3.  4.  Gal  3.  10. 

Chapter  2. 
6.  Augustin's  words  are  these,  "  Good 
men  also  shall  not  receive  reward  according 
to  the  merits  of  their  good  will  only,  but  also 
have  received  even  the  same  good  will  by 
the  grace  of  God."  So  that  he  ascribeth  the 
reward  wholly  to  the  grace  of  God,  and  not 
to  the  merits  or  worthiness  of  men's  £food 
22 


will.  "  For  the  ungodly  man  is  justified  with- 
out the  merits  of  good  works  by  taith,"  Ps.  67. 
"  Thou  art  nothing  by  thyself,  call  upon  God, 
the  sins  are  thine,  the  merits  are  God's 
punishment  is  to  thee  :  and  when  the  reward 
shall  conic,  he  will  crown  his  gifts,  not  thy 
merits,  /"s.  70.  Con.  2. 

6.  The  Apostle  neither  here  nor  any  where 
teacheth,  that  Christian  men's  works  are  me- 
ritorious, or  the  cause  of  salvation.  Neither 
dolh  he  say  expressly,  as  you  most  falsely  af- 
firm, that  he  giveth  everlasting  life  to  men  for 
their  good  works,  although  he  say,  God  shall 
render  to  every  man  according  to  his  works : 
"  Glory,  honour, and  incorruption  to  everyone 
that  worketh  good."  And  you  do  as  falsely 
slander  Augustin„to  say,  "  life  everlastingto 
be  rendered  for  good  works,  according  to 
this  manifest  scripture."  For  thus  he  moveth 
tlie  question.  "  If  life  eternal  be  rendered  to 
good  works,  as  the  scripture  saith  most  ma- 
nifestly, that  God  shall  render  to  every  one 
according  to  his  works,  how  is  life  eternal 
grace?  seeing  grace  is  not  rendered  to 
works."  Behold,  he  saith  to  good  works,  not 
for  good  works  :  and  so  concludeth  the  ques- 
tion, that  he  excludeth  the  merit  of  good 
works  :  Therefore  most  dearly  beloved,  our 
^ood  life  is  nothing  else  but  the  grace  of 
God :  and  without  doubt  life  everlasting 
which  is  rendered  to  good  life,  is  the  grace 
of  God  :  and  this  is  freely  given,  because  that 
is  freely  given,  to  which  it  is  given.  But  that 
to  which  it  is  given,  is  only  grace,  but  this 
which  is  given  to  it,  because  it  is  the  reward 
of  it,  is  grace  for  grace,  as  reward  for  righ- 
teousness, that  it  may  be  true,  because  it  is 
true,  that  God  shall  render  to  every  one  ac- 
cording to  his  works."  And  in  the  next  chapter 
he  writeth,  "The  Apostle  saith,  eternal  life 
is  the  grace  of  God,  that  we  might  under- 
stand hereof,  that  God  brin"eth  us  to  eternal 
life,  not  by  our  merits,  but  for  his  own  mer- 
cy." Although  the  purpose  of  the  Apostle  in 
this  place  be  not  to  show  how  men  may  at- 
tain to  eternal  life,  but  that  none  can  by  their 
own  justice  attain  to  it,  because  no  man 
bringeth  such  works  as  God's  justice  requi- 
reth,  to  deserve  eternal  life,  namely  a  perfect 
observation  of  the  law  without  any  transgres- 
sion. 

13.  This  sentence  is  not  the  ground  of 
James'  disputation,  that  faith  void  of  good 
works  doth  not  justice,  and  that  good  works 
also  justify  or  declare  a  man  to  be  just.  For 
the  Apostle  here  speaketh  not  of  faith,  but  of 
the  Law.  The  law  justifieth  only  the  doers 
and  perfect  observers  thereof,  faith  justifieth 
the  believers.  Neither  doth  Paul  speak  here 
of  any  means,  whereby  a  man  is  justified,  but 
showeth  that  no  transgressor  of  the  law  can 
be  justified  by  the  law,  because  the  law  justi- 
fieth none  but  the  doers  thereof,  which  seeing 
no  man  doth  perfectly,  no  man  is  justified  by 
the  works  of  the  law,  as  he  saith  expressly. 
7?om.  3.20.  Gal.Z.W.  As  for  your  distinction 
of  the  first  and  second  justification  before  God, 
it  is  but  a  new  devise,  not  thmescore  years 
old,  utterly  unheard  of  among  the  ancient  fa- 


170 


ROMAIs'S. 


thers.  For  whom  God  justifieth  by  faith 
without  works,  he  also  glorifieth.  Rovi.  8.  30. 
And  that  which  you  call  the  secondjustifica- 
tion,  or  increase  of  justice,  is  but  the  effect 
and  fruits  of  justification  betorc  God  :  and  a 
declaration  befcve  men,  that  we  are  just. 
And  so  meaneth  .lames,  that  Abraham  who 
was  justified  or  made  just  before  God  through 
faith,  was  also  justified,  or  declared  to  be 
just,  before  men,  by  works :  when  he  offered 
his  son  Isaac.  So  that  this  diversity  of  justi- 
fications, ariseth  of  divers  significations  of  the 
word  justifying,  which  signifieth  sometimes 
to  make  jusi,  sometimes  to  show  or  declare  to 
be  just :  as  where  the  Prophet  saiih  to  God, 
Fs.  51.  "  That  thou  mayest  be  justified  in 
thy  sayings,"  meaning,  that  thou  mayest  be 
declared  and  approved  just.  "  So  wisdom  is 
justified  of  her  children,"  that  is  declared,  and 
approved  to  be  just.  Matt.  11.  19.  "The 
Publicans  justified  God."  Luke  7.29.  "Christ 
was  justified  in  the  spirit,"  I  Tim.  3.  16.  That 
is,  declared  to  be  just,  in  which  sense  James 
saiih,  that  a  "man  is  justified  of  works." 
Therefore  where  as  you  quote  Augustin,  for 
your  distinction  of  the  first  and  second  justi- 
fication, there  is  no  word  in  him  thereof. 
Finally,  where  you  say,  we  condemn  all 
Christian  men's  works,'  as  unclean,  sinful, 
hypocritical,  Pharisaical,  it  is  a  most  impu- 
dent slander,  for  we  acknowledge  all  good 
works  of  Christian  men,  to  be  tlie  gifts  of 
God,  the  fruits  of  justification,  the  notes  of 
election,  the  way  wherein  all  Christians  must 
walk  unto  salvation :  but  seeing  they  are 
imperjecl,  they  are  not  able  to  make  us  just  in 
the  sight  of  God. 

13.  You  deal  not  only  deceitfully,  but  most 
falseljr  and  impudently,  to  say  we  make  the 
word  juslifi!,  in  this  place  to  signify,  acquitting 
him  that  is  worthy  to  be  condemned,  or  to 
have  the  justice  of  Christ  imputed  to  him 
without  works.  For  we  say,  that  he  which 
observeth  the  law  shall  be  justified  and  made 
just  by  merit  of  his  works,  if  any  man  can 
perfectly  observe  it.  But  he  that  is  a  trans- 
gressor of  the  law,  is  no  doer  of  the  law,  to 
be  justified  thereby.  But  when  we  speak  of 
justice  by  imputation,  as  the  Apostle  hath 
taught  us  in  the  4th  chapter,  we  affirm  that 
God  justifieth  us,  when  he  imputeth  justice 
unto  us  without  works,  by  which  imputation 
of  justice,  we  are  not  falsely  accounted,  but 
are  indeed  by  God  truly  made  just,  by  the 
righteousness  of  Christ  which  is  given  unto 
us,  and  which  we  aj)prehend  by  faith:  so 
that  although  we  be  unjust  in  ourselves,  we 
are  truly  just  in  Christ,  because  Christ  is 
truly  given  unto  us,  "  to  be  justice,  sanctifica- 
tion  and  redemption,"  1  Cor.  1.  30.  and  we  are 
truly  made  "the  justice  of  God  in  him," 
2  Cor.  5.  21.  "When  we  are  found  in  Christ, 
not  having  our  own  justice  which  is  of  the 
law,  but  that  which  is  by  the  faith  of  Christ," 
the  "justice  which  is  of  God  through  faith." 
Fhil.  3.9.  So  the  whole  glory  of  our  jirsiifi- 
cation,  is  referred  only  to  the  mercy  of  God 
in  Christ.  As  for  that  you  call  justice  inhe- 
rent, is  sanclification,  following  justification. 


no  cause,  but  a  necessary  effect  thereof.  And 
therefore  you  wrestle  in  vain,  out  of  this  place 
to  prove  justification  of  a  Christian  man  by 
works,  where  the  Apostle  proveth,  that  no 
man  can  be  just  by  works,  because  no  man 
fulfilleth  the  law.  Augustin  gathereth  not 
hereof,  that  any  man  shall  be  just  by  fulfilling 
the  law,  but  that  "  the  Jews  the  hearers  of  the 
law,  had  need  of  the  grace  of  the  just  justi- 
fier,  that  they  may  be  doers.  Or  else  it  is  so 
said,"  saith  he,  "they  shall  be  justified,  as  if 
it  were  said,  they  shall  be  accounted  just, 
they  shall  be  reputed  just."  For  thus  he  han- 
dleth  the  matter.  "  The  doers  of  the  law 
shall  be  justified,  is  for  to  be  understood,  that 
we  may  know  they  cannot  otherwise  be  doers 
of  the  laM--,  except  they  be  justified,  that  justi- 
fication doth  not  come  to  the  doers,  but  justi- 
fication goeth  before  the  doers  of  the  law. 
For  what  other  thing  is  this  word  justified, 
but  being  made  just,  verily  by  him  which  jus- 
tifieth the  ungodly  man,  that  of  an  ungodly 
man,  he  may  be  made  just  ?  For  if  we  should 
speak  so,  that  we  should  say  men  shall  be 
delivered,  this  verily  should  be  so  understood, 
that  liberty  should  come  to  them  that  are 
already  men.  But  if  we  should  say,  men 
shall  be  created,  it  should  not  be  understood, 
that  they  should  be  created,  which  were  men 
already]^  but  by  the  very  creation  they  should 
be  made  men.  So  if  it  were  said,  the  doers 
of  the  law  shall  be  honoured,  we  should  not 
take  it  rightly,  but  that  honour  should  come 
to  them,  which  were  already  doers  of  the  law. 
But  when  it  is  said,  the  doers  of  the  law  shall 
be  justified,  what  other  thin^  is  said  than  the 
just  shall  he  justified,  for  the  doers  of  the 
law,  verily  are  just,  and  by  this  it  is  as  much, 
as  if  it  were  said,  the  doers  of  the  law  shall  be 
created  not  because  they  were,  but  that  they 
may  be:  that  the  Jews  which  are  hearers  of 
the  law,  might  so  understand,  that  they  have 
need  of  the  just  justifier,  that  they  may  be 
doers."  Thus  without  all  shame  of^ obstinate 
blindness,  you  allege,  Augustin  for  you,  where 
he  reasoneth  purposely  against  you :  and 
slander  us  to  think,  that  it  is  more  to  God's 
glory,  to  call  and  coimt  an  ill  man  so  conti- 
nuing for  just,  than  by  his  mercy  to  make  an 
ill  one  just  indeed.  "For  we  think  and  say, 
that  God  of  a  wicked  man,  by  his  grace  and 
mercy  doth  make  one  just  indeed  by  the  jus- 
tice of  Christ,  neither  calling  nor  accounting 
him  just,  that  continueth  wicked,  as  he  was 
befoi-e,  but  giving  him  also  the  spirit  of  sanc- 
lification, whereby  after  he  is  made  just  by 
grace,  he  doth  the  works  of  justice,  and  keep- 
eth  God"s  commandments  though  not  perfect- 
ly in  this  life,  but  labouring  toward  perfection 
until  he  come  to  the  estate  of  happiness, 
which  is  perfect  in  the  life  to  come. 

26.  The  Apostle  saith  not,  that  any  Gentile 
fulfilleth  the  justice  of  the  law,  but  if  he  keep 
the  justice  of  the  law,  which  none  doth,  the 
want  of  circumcision  doth  not  hinder  him 
from  being  just.  Therefore  he  doth  "not  in- 
sinuate, that  true  justice  is  not  in  faith  only 
but  in  doiuE  of  good  works,  and  kceiiing  the 
law  by  God's  grace,"  for  as  yet,  he  speakctb 


ROMANS. 


171 


not  of  God's  grace,  nor  of  keeping  the  law  by 
his  grace,  but  confuteth  the  Jews  which  glo- 
ried in  carnal  circumcision,  and  kept  not  the 
law. 

29.  God  endueth  no  man  with  sufficient 
strength  to  keep  his  commandments  in  this 
life,  in  sucii  perfection  as  his  law  doth  re- 
quire, yet  liis  grace  in  the  merits  of  Christ,  is 
sufficient  for  us,  seeing  his  strength  is  made 
perfect  in  intirmity,  2  Cor.  12.  9. 

Chapter  3. 

4.  God  preserveth  men  from  error  that 
neglect  not  to  follow  his  word,  which  is  the 
rule  of  truth.  Against  which,  if  governors  of 
the  Church,  councils,  or  any  other  men,  will 
presume  any  thing  of  their  own  wisdom,  they 
are  left  unto  error. 

5.  All  sin  is  manifestly  against  the  will  of 
God  revealed  in  iiis  word,  although  nothing 
come  to  pass,  contrary  to  the  determination 
and  secret  will  of  God,  which  is  often  un- 
known but  never  unjust.  Neither  can  sin 
come  of  God,  which  is  perfectly  good.  But 
as  it  is  a  demonstration  of  his  justice,  in  the 
punishment  thereof,  and  of  his  mercy  in  the 
pardoning  thereof,  it  is  not  against  the  secret 
will,  that  there  is  sin,  for  we  must  as  well 
take  heed  of  the  blasphemy  of  the  Manichees 
that  feigned  an  evil  God,  because  evil  could 
not  proceed  from  the  good  God,  as  ot  the  im- 
pudence and  blasphemy  of  the  libertines,  that 
make  God  the  author  of  their  sins,  which 
•they  commit  of  their  own  wicked  corruption 
to  serve  their  own  lusts,  and  not  to  serve  the 
glory  of  God. 

10.  These  general  speeches  declare  that 
none  was  ever  void  oi  sin,  or  good  of  his  own 
.  Btrength,  but  only  by  the  grace  of  God,  as  Job, 
Zachary,  Elizabeth,  and  all  the  elect  of  God, 
after  they  are  called  and  justified.  And  even 
the  Virgin  Mary,  and  John  Baptist,  were  not 
just  in  God's  sight  but  by  faith  in  Christ.  For 
not  only  in  the  13th  rsalm .-  but  also  in  the 
Ps.  143.  2.  the  Prophet  saith,  that  "none  living 
shall  be  found  just  in  God's  sight."  There- 
fore he  speaketn  of  that  corruption  of  ail  man- 
kind, considered  without  the  grace  of  God 
justifying  them,  and  not  of  the  multitude  of 
the  wicked  only.  For  how  could  all  the 
world  be  made  guilty  before  God,  and  every 
mouth  stopped,  if  only  the  wicked  were  un- 
derstood ?  therefore  of  necessity  it  pertaineth 
to  all,  and  so  doth  Chrysostom  expound  it  in 
ep.  ad  Rom.  Horn.  7.  Theodoret.  apud  Oecum. 
and  the  text  is  plain.     Alhinusin  Fsal.  142. 

20.  Augustin  also  often  showeth,  that 
good  works  done  of  faith,  do  "follow  him 
that  is  justified,  and  do  not  go  before  to  jus- 
tify," and  therefore  cannot  join  with  faith  in 
justification.  Paul  to  the  Galatians  speaketh 
expressly  against  them  that  joined  any  works 
either  ceremonial  or  moral,  with  failh  in 
the  act  of  justification.  Galaf.  3.  10.  11.  12. 

21.  Againstlliis  proud  and  scornful  slander, 
what  we  hold  of  the  justice  of  Christ  imputed 
to  us  through  faith,  is  declared  before,  cap.  2. 
ver.  13,  and  need  not  be  repeated  again  :  that 
we  are  justified  in  God's  sight,  by  the  justice 


and  merits  of  Christ,  which  is  given  to  us  of 
God,  and  we  by  his  spirit  being  made  lively 
members  of  his  body,  are  truly  accounted  just 
by  his  righteousness.  And  that  virtue  of  jus- 
tice, whe'r-ewith  God,  by  the  spirit  of  regene- 
ration, endued  man  at  his  conversion,  is  an 
effect  or  fruit,  not  a  cause  of  our  justification 
before  him.  Neither  doth  Augustin  say  any 
thing  to  the  contrary,  but  to  the  confirmation 
hereof  For  we  acknowledge,  that  God  doth 
work  our  illumination  and  justification  in- 
wardly, who  by  his  grace,  doth  ingraft  even 
infants,  into  his  body.  "  For  he  in  whom  all 
shall  be  quickened,  givcth  the  most  secret 
grace  of  his  spirit  to  the  faithful,  and  poureth 
It  even  into  infants,  which  cannot  follow  his 
justice  in  works,  but  by  the  secret  communi- 
cation and  inspiration  of  spiritual  grace,  by 
which  whosoever  cleaveth  to  the  Lord,  is  one 
spirit,"  saith  Augustin.  And  therefore  to  be 
justified  in  Christ,  is  to  be  truly  justified  by 
the  justice  of  Christ,  as  all  have  truly  sinned 
in  the  sin  of  Adam,  and  are  justly  condemned 
in  Adam,  not  only  in  imitation  ot  Adam.  For 
by  the  discourse  of  Augustin,  the  justice  of 
Christ  is  no  more  inherent  in  us,  than  the  sin 
of  Adam,  whereby  yet  we  are  condemned, 
through  propagation  of  Adam's  corruption, 
as  we  are  justified  by  communication  and 
participation  of  the  grace  of  Christ  by  his 
spirit. 

22.  Hope  and  charity  do  of  necessity  fol- 
low true  faith,  by  which  we  apprehend  the 
justice  of  God,  but  they  are  not  comprised  in 
the  word  of  faith,  to  join  in  apprehending  God's 
justice.  Paul  to  the  Galatians  saith,  that 
faith  which  worketh  by  charity,  availeth  with 
God,  he  saith  not,  that  charity  with  faith  ap- 
prehendeth  God's  justice,  or  justifieth  before 
God,  but  showeth  that  a  lively  faith  which 
worketh  by  charity,  doth  justify  before  him. 

24.  Paul  acknowledgeth  but  this  one  justi- 
fication by  faith  without  works,  before  God : 
in  which  there  is  nothing  given  to  merits, 
either  of  faith  or  works.  Nor  any  disposition 
or  preparation  to  justification  by  faith  and 
works  proceeding  of  grace,  but  as  Chrysos- 
tom saith,  "  so  soon  as  a  man  hath  believed, 
he  is  immediately  withal  justified."  In  3.  ad 
Rom.  Horn.  7.  "  He  showeth  here  the  power 
of  God,  that  he  hath  not  only  saved,  but  also 
justified,  and  brought  into  glorification,  using 
no  works  hereunto,  but  requiring  faith  only." 
You  see  that  he  ascribeth  salvation  to  this 
justification  wherein  God  useth  no  preparation 
of  works,  but  faith  only. 

28.  Faith  here  excludeth  all  merit  of  works, 
from  justifying  a  man  :  yet  the  sacraments 
have  their  place,  as  seals  of  justification  :  and 
good  works  as  necessary  fruits  and  effects  of 
justification.  And  whereas  you  say,  we  foist 
in  the  term  only,  you  were  best  charge  all 
the  ancient  fathers,  which  view  this  term,  of 
whom  we  have  received  it,  to  be  foisters,  and 
excluders  of  the  sacraments  and  good  works. 
Chrysostom  saiih,  "  That  God  had  both  saved 
and  justified  us,  using  thereto  no  works,  but 
requires  faitn  only."  Ambrose  saith,  "All  that 
are  justified,  are   freely  justified,    because 


172 


ROMANS. 


working  nothing,  nor  recompensing,  the^  are 
justitiedby  faithonly,  through  ihe^itt  of  God," 
in  3.  ad.  Rom.  Ongen  saith,  "  G-od  justifieth 
hy  contemplation  oitaith  only."  Com.  in  Ep. 
ad  Rom.  lib.  3.  aip.  3.  Theodoret  upon  the 
text,  being  justilied  tieely,  saith,  "lor  having 
brought  laith  only,  we  have  received  remis- 
sion of  .sins."  Jn  Rum.  3,  liierom,  or  what 
ancient  writer  soever,  is  author  of  the  com- 
mentaries in  Ep.  ad  Rom.  4.  sailh,  "  God  jus- 
tifieth the  ungodly  man  by  faith  only,  not  by 
works  which  he  had  not."  And  in  other 
places  very  often  useth  the  same  term,  as 
Chrysostom  and  Ambrose  also.  Likewise 
Cyprian  hath  the  same  term,  saying,  "  That 
faith  only  availeth,  and  that  so  inuch  as  we 
believe,  so  much  we  obtain."  Hilary  in  Malt, 
can.  8.  and  can.  21,  saith,  "  That  faith  only  jus- 
tifieth." Gregory  Nazianzen  saith,  "To 
believe  only  is  justice,"  Orat.  22.  Basil  saith, 
"  This  is  perfect  and  full  rejoicing  in  God, 
when  a  man  doth  not  boast  of  his  own  righ- 
teousness, but  knoweth  himself  to  be  void  of 
true  righteousness,  and  to  be  justified  by  faith 
only  in  Christ."  Dekumil.  Hom.  51.  Rufiinus 
saith,  "  Only  belief  ought  to  suffice  for  remis- 
sion of  sins."  Expose,  symb.  Awgustin  saith, 
"  It  may  be  rightly  said,  that  the  command- 
ments of  God  pertain  to  faith  only,  if  not  a 
dead  faith,  but  that  lively  faith  be  under- 
stood, which  worketh  by  love.  De  Jide.  et 
oper.  c.  22.  Only  faith  in  Christ  doth  make 
clean."  Fs.  38.  Faalinus  ep.  5S.  Augustin 
saith,  "Salvation  is  to  be  sought  by  faith 
only." 

Chapter  4. 

1.  The  Apostle  provelh  by  the  example  of 
Abraham,  that  no  man  hath  estimation  of  jus- 
tice before  God,  for  the  merit  of  any  works 
done  before  faith,  or  after  faith.  And  so  his 
arguments  do  prove  evidently.  For  if  Abra- 
ham be  justified  by  any  works,  he  hath  to 
glory,  but  no  man  hath  to  gloi-y,  ergo,  he  was 
not  justified  by  any  works.  KAbraham  w^ere 
justified  by  any  works,  the  reward  should  be 
imputed,  not  according  to  grace,  but  accord- 
ing to  debt :  but  the  reward  is  not  .imputed 
according  to  grace.  Ergo,  Abraham  was  not 
justified  hy  any  works  of  his.  Anselm.  De 
Excell.  Virg.  MaricB. 

Abraham  was  justified,  as  David  termeth 
the  blessedness  of  man,  to  whom  God  repu- 
teth  justice  without  works.  But  David  term- 
eth this  blessedness  of  every  one  whose  sins 
are  forgiven :  therefore  of  faithful  men  to 
whom  God  reputcth  justice  without  works. 
As  it  is  manifest  by  the  Psalm,  where  he 
applieth  the  comfort  of  this  blessedness  to 
himself,  that  had  obtained  remission  of  his 
sins.  P/tal.  32.  3,  4,  5.  and  afterward  saith  : 
That  every  iioly  man  shall  pray  for  it,  ver.  6. 
The  Holy  Ghost  therefore,  spcaketh  not  of 
your  fancy,  of  the  first  justification,  wherein  a 
man  cannot  stand  one  minute  of  an  hour,  but 
of  (Jod's  justification,  whereby  he  continueth 
us  in  justice  by  iiis  only  mercy,  in  the  merits 
of  Ciiri.st  apnrehcnded  by  faith,  until  he  bring 
U8  to  eternal  glory.  Rom.  8.  30. 


2.  If  Abraham  were  justified  before  God, 
by  works  either  done  before  faith  or  after,  he 
hath  to  glory  with  God,  but  glorying  with 
God,  is  excluded  by  justification  by  faith. 
He  also  to  whom  God  oweth  a  reward  of  debt, 
may  glory  with  God,  therefore  if  Abraham 
could  claim  ju^ification  by  works,  though 
proceeding  of  faith,  he  might  glory  with  God. 
But  the  reward  is  imputed  according  to  grace, 
and  not  according  to  debt :  Therefore  Abra- 
raham  was  not  justified  before  God,  by  works 
proceeding  of  faith. 

4.  He  also  thatpresumeth  of  his  own  works 
tobe  justified,  though  he  acknowledge  that  he 
hath  done  them  by  the  grace  and  help  of  God, 
challengeth  justification  as  debt,  and  shall  not 
be  justified  before  God.  As  it  is  manifest  in 
the  parable,  that  Christ  told  against  them  that 
trusted  in  themselves,  that  they  were  just, 
where  the  Pharisee  ascribeth  to  the  grace  and 
help  of  God,  all  those  virtues  and  works  of 
his,  by  which  he  trusted  in  himself  that  he 
was  just:  saying,  God  I  thank  thee,  that  I 
ana  not  as  other  men,  &ic.Luke  18.  9.  There- 
fore not  only  Pelagians,  but  Papists  rather  be 
in  the  same  case  tnat  the  Pharisee  was. 

5.  The  word  reputed,  signifieth  no  false 
account  or  estimation,  but  yet  it  sigiiifieth 
that  faith  is  accounted  for  justice  without 
our  merit,  for  the  merits  of  Christ  which  are 
not  inherent  in  us,  but  are  communicated 
unto  his  spirit,  whereby  we  are  made  mem- 
bers of  his  body  and  partakers  of  his  justice. 
In  this  chapter  the  Apostle  useth  the  term  of 
imputation  ten  times,  wherefore  in  this  place 
it  were  convenient,  if  you  had  any  thing,  to 
plead  it  against  imputative  justice,  as  you  do 
scornfully  call  it.  Whereof  we  have  none  other 
doctrine  than  the  Apostle  in  this  chapter  and 
elsewhere  most  plainly  teacheth.  But  here 
the  light  was  so  clear,  that  you  durst  not  for 
shame  once  mention  it. 

6.  \  our  word  of  terming  is  more  near  a 
perfect  dcfinitiouj  than  our  word  of  describing. 
For  a  description  may  be  imperfect,  a  defini- 
tion is  concluded  in  proper  bonds  or  terms. 
This  is  therefore  no  heretical  translation  of 
ours,  but  a  malicious  cavillation  of  yours.  But 
to  the  matter,  we  would  not  have  men  believe 
that  justification  is  nothing  but  remission  of 
sins,  for  the  text  addeth,  imputation  of  justice 
without  works:  and  therefore  no  quality  of 
grace  or  justice  inherent  in  tis.  And  seeing 
you  acknowledge  that  in  the  first  justification, 
God  findeth  no  merits,  and  the  scriptures 
teach  none  other  justification  before  God  unto 
reward  of  eternal  lite  and  glorification  ;  we 
conclude,  that  in  justification  unto  salvation 
which  David  termeth  the  blessedness  of  man, 
God  findeth  no  merits  to  reward,  but  only  sins 
to  forgive  unto  such  as  have  faith  in  him, 
whereby  once  justified,  ihev  bring  forth  good 
works,  as  the  fruits  of  faith,  not  as  the  meri- 
torious cause  of  their  justification.  Remig. 
I'sal.  32.  Fulgent,  de  remiss,  peccat.  lih.  1.  cap.  4. 

7.  God's  curse  light  upon  those  heretics, 
that  say  our  sins  are  never  truly  forgiven,  but 
only  hidden.  For  to  be  covered  and  hidden 
from  God's  justice  by  the  redemption  of  Christ, 


ROMANS. 


173 


and  not  to  be  imputed  unto  us,  is  to  have  tlieni 
truly  forgiven  ibr  Clirist's  sake,  so  tliat  even 
our  conscience  is  purged  and  clearly  dis- 
charged ot  them,  because  Christ  hatlisalished 
the  justice  ol  God  perfectly  lor  tlieni.  But 
let  those  heretics  take  heed,  that  ihey  dero- 
gate not  much  Iroinihe  lorce  of  Christ  s  blood, 
and  the  grace  ol  Cod  which  atiii  ni  that  Christ's 
blood  purgeth  us  from  the  gum,  but  not  troiu 
the  punishment  due  to  our  sins,  which  is  as 
much  to  say,  that  our  sins  are  not  truly  for- 
given: "  I'or  where  there  is  forgiveness," 
saith,  Chrysostom,  "there  shall  be  no  punish- 
ment." Horn.  8.  in  ep.  ad  Rom. 

11.  Our  sacraments  of  the  New  Testament, 
are  seals  of  the  same  grace  and  justice  of 
laith,  which  is  here  commended,  as  circum- 
cision was,  which  was  not  a  bare  sign  and 
mark,  thereof,  as  you  say,  but  a  seal  ot  God 
lor  confirmation  of  faith,  as  the  text  saith. 

11.  We  say  not  that  the  sacraments  be  notes, 
marks,  and  badges  only  of  remission  of  sins, 
but,  as  the  Apostle  saith,  seals  of  God,  to 
assure  our_faith  of  justification  by  remission 
ol  sins.  Arid  where  you  say,  it  toUowethnot 
in  all,  because  it  was  so  in  Abraham,  you  bid 
open  battle  to  the  Apostle,  who  bringeili  torth 
the  example  ot  Abraham  to  show  how  all  men 
are  justified  betore  God  and  what  is  the  use 
of  the  sacraments  in  all  men  :  because  Abra- 
ham was  justified  before  he  was  circumcised, 
therefore  not  by  circumcision,  but  by  faith 
only.  And  although  Isaac,  and  many  thou- 
sands were  first  circumcised,  and  alter  justi- 
fied, yet  this  is  perpetual,  they  were  not  jus- 
fied  by  circumcision  more  than  Abraham, 
who  was  justified  before  he  was  circumcised, 
but  by  faith,  as  Abraham  was.  8o  saith  Au- 
gustin  in  the  place  by  you  quoted  :  "  In  Isaac 
which  was  circumcised  the  eighth  day  trom 
his  birth  :  the  seal  of  justice  went  before,  and 
because  he  followed  the  faith  of  his  father 
as  he  grew,  justice  itself  followed,  the  seal 
whereof  went  before  in  his  infancy  :  so  in  in- 
fants that  are  baptized,  the  sacrament  of  re- 
generation goeth  before,  and  if  they  hold  the 
Christian  piety,  conversion  also  doth  toUow  in 
the  heart,  the  mystery  whereof  went  belbre 
in  the  body."  Here  you  see  plain,  the  sacra- 
ments give  not  grace  or  justice  of  the  work 
wrought,  but  are  seals  ot  the  justice  of  faith, 
though  they  be  received  before  the  justice  of 
faith.  The  objection  of  infants  baptized  that 
die  before  they  have  faith,  Augustin  doth  an- 
swer in  tlie  same  place,  showing  that  God 
supplieth  by  his  grace  tlie  want  of  faith  and 
confession  in  thein,  as  he  did  in  the  thief,  and 
(loth  in  them  that  are  martyred  before  they 
be  baptized,  the  want  of  the  sacrament. 

'24.  This  place  is  most  plain,  that  Abraham's 
faith  was  not  only  an  historical  faith,  thai  God's 
speeches  were  true,  but  a  sure  confidence 
and  trust  in  God  that  his  promises  pertained 
to  him,  that  he  also  should  be  blessed.  And 
so  faith  shall  be  imputed  to  us  for  justice, 
which  believe  in  him,  which  raised  up  Jesus 
Christ  from  the  dead,  "who  was  delivered 
for  our  sins,  and  rose  again  for  our  justifica- 
tion:" that  is,  which  put  our  trust  in  God 


who  hath  justified  us  by  remission  of  our  sins, 
through  the  merits  of  the  death  and  resurrec- 
tion ot  Christ.  And  here  I  would  wish  the 
simple  deceived,  to  consider  for  what  justifi- 
cation did  Christ  die,  and  rise  again  :  even 
lor  that  by  which  we  are  made  just  unto  sal- 
vation, and  that  is  it  whereby  justice  is  impu- 
ted to  us  by  faith  without  works.  Therefore 
the  Apostle  speaketh  in  all  this  chapter  of 
that  only  justification  by  which  we  are  saved, 
and  not  of  that  fantastical  first  justification 
newly  mvented  of  the  Papists,  which  is  lost 
as  soon  as  we  fall  into  any  sin.  But  where 
you  say,  to  establish  our  fiction  of  confidence 
we  make  none  account  of  the  articles  of  the 
Catholic  faith,  it  is  an  impudent  fiction,  for  we 
affirm,  that  we  are  justified  by  none  other 
faith,  but  even  by  that  faith  which  is  declared 
in  those  articles,  not  by  a  bare  knowledge  of 
them  which  the  devil  hath  and  many  repro- 
bates, but  by  steadfast  believing  ol  them,  and 
sure  confidence  that  every  Christian  huth  in 
God  the  Father,  and  in  Christ  his  Son,  con- 
ceived, born,  suffered,  dead,  buried,  risen 
again,  ascended,  and  sitting  at  God's  right 
hand,  which  also  shall  come  to  judgment,  and 
in  the  Holy  Ghost,  by  whom  he  is  sanctified 
and  made  a  member  of  the  Catholic  church 
of  Christ,  which  is  the  body  of  Christ,  the 
communion  of  Saints,  whereby  he  is  made 
partaker  of  the  merits  of  Christ,  and  assured 
thereby  of  remission  of  his  sins,  resurrection 
of  his  body,  and  life  everlasting.  Venantius 
in  symholum,  remissionem  peccatorem.  This  is 
that  faith,  and  none  other,  by  which  we  look 
to  be  justified  before  God  :  neither  do  we  call 
it  in  contempt  an  historical  faith,  but  when  it 
is  so  confessed,  as  the  devil  doth  believe  it. 
The  distinction  of  faith  historical  and  tempo- 
ral, from  faith  spiritual  and  eternal,  is  not  of 
our  invention,  but  learned  of  Augustin,  De 
vera  religione,  cap.  50.  And  whereas  you  say, 
we  may'term  Abraham's  faith  and  the  bless- 
ed Virgin's  faith  an  historical  faith,  it  is  false : 
tor  Abraham  and  the  Virgin  did  not  only  be- 
lieve the  word  of  God  to  be  true,  but  to  their 
justification  believed  in  God,  and  did  put  their 
whole  trust  and  confidence  in  him.  So  the 
Virgin  Mary  rejoiceth  in  God  her  Saviour. 
Cyprian  saith,  "  But  he  believeth  not  in  God, 
which  placeth  not  in  him  only  the  confidence 
of  all  his  felicity.     De  duplici  niartyrio. 

Chapter  5. 

1.  Christian  men  do  not  vaunt  in  them- 
selves, but  glory  in  God,  in  the  hope  of  salva- 
tion which  confoundeth  not,  therefore  glory 
in  the  certainty  of  their  salvation.  But  the 
hope  of  Papists  is  in  uncertainty  :  therefore  it 
is  not  Christian  hope  which  confoundeth  not. 

1.  It  is  not  vain  security,  but  infallible  cer- 
tainty that  we  ought  to  have  by  our  justifica- 
tion by  faith.  For  that  sincere  re.st,  tranquil- 
lity, and  comfort  of  mind  and  conscience,  upon 
hope  that  he  is  reconciled  to  God,  which  you 
confess  to  be  peace  toward  God,  is  an  infal- 
lible certainty,  seeing  hope  confoundeth  not, 
as  it  is  in  the  text.  Verse  b.  As  for  vain  se- 
curity, it  is  thai  w'.iich  is  placed  in  ir.crits  of 


ITt 


ROMANS. 


men,   in  Pope's  pardons,  masses  of  Requiem, 
and  such  like. 

And  whereas  you  say  your  faith,  which  we 
call  Fiilucia,  "  Trust  or  confidence,"  is  quite 
out  of  the  compass  of  the  creed  and  scrip- 
tures: you  do  wilfully  blaspheme  the  truth. 
For  it  is  comprised  in  the  very  first  words  of 
tlie  creed,  Credoin  Deum,  "I  believe  in  God," 
which  is,  I  repose  my  whole  trust  and  confi- 
dence in  God.  So  doth  Ruffinus  in  exposit. 
symholi,  expound  the  verb  Credo,  as  is  mani- 
fest by  his  e-xamples  of  him  that  committeth 
himself  to  a  ship,  of  the  husbandman,  of  him 
that  is  married,  of  him  that  taketh  the  charge 
of  the  empire,  all  which  trust  to  receive  fruit 
of  their  belief  But  specially  by  the  testi- 
mony of  the  Apostle,  which  saith,  "  He  that 
Cometh  to  God  must  believe  that  he  is,  and 
that  he  is  a  rewarder  of  them  that  believe  in 
him  :  the  text  is  of  them  that  seek  him." 
Heb.  11,  6.  Where  we  see  plainly,  not  only 
an  historical  faith,  that  God  is,  but  a  trust  and 
confidence,  that  he  is  a  rewarder  of  them 
that  seek  him.  But  that  our  trust  and  confi- 
dence is  within  the  compass  of  the  scripture 
whereupon  the  creed  is  grounded,  it  is  mani- 
fest by  these  testimonies,  a  few  of  a  great 
number.  "  Blessed  are  all  they  that  trust 
or  have  confidence  in  him."  Ps.  2,  12.  "  I 
have  trust  or  confidence  in  the  Lord,  I  shall 
not  be  confounded  for  ever."  Ps.  24,  1. 
"  They  that  have  trust  or  confidence  in  the 
Lord,  shall  be  as  the  mount  Sion  which  shall 
never  be  moved."  Ps.  125,  1.  "  Blessed  is 
that  man  whose  trust  is  in  the  Lord,  and 
•whose  Fiducia,  confidence  is  the  Lord."  Jer. 
17,7.  Christ  saith,  "be  of  good  confidence, 
I  have  overcome  the  world."  John  16,  33. 
And  for  the  very  word  fulucia,  confidence  in 
God,  which  you  do  scorniuUy  object  unto  us, 
as  Senacherib  by  the  mouth  of  Kabsacke 
objected  to  Ezechias ;  2  Reg.  18,  22.  It  is 
found  even  in  your  own  translation  in  many 
places,  ".  Have  confidence  in  the  Lord  with 
all  thy  heart."  Pro.  3,  5.  "  That  thy  confi- 
dence may  be  in  the  Lord."  Pro.  22,  19. 
"  He  that  hath  trust  or  confidence  of  me,  shall 
inherit  the  land,  and  possess  my  holy  hill." 
Isa.  58,  13.  "  Thy  life  or  soul  shall  be 
saved,  hecause  thou  hast  confidence  in  me 
saith  the  Lord."  Jer.  39,  18.  "  In  our  Lord 
Jesus  Christ  we  have  trust  and  access  with 
confidence  through  his  faith."  Eph.  3,  12. 
"  Let  us  go  unto  the  throne  of  grace,  with 
confidence  that  we  may  obtain  mercy."  Ileh. 
4,  16.  J^inally  saith  John,  "  This  is  the  con- 
fidence or  tiTJst  that  we  have  in  God,  that 
whatsoever  we  ask  according  to  his  will,  he 
heareth  us."    1  John  5,  14. 

2  Grace  signifieth  the  favour  of  God,  by 
which  we  are  not  justified  for  a  mornent  ac- 
cording to  the  new  device  of  the  Papists,  but 
wherein  we  stand  and  glory  in  the  assured 
hope  of  eternal  life  :  and  from  this  faith  pro- 
ceed all  virtues  and  fruits  of  obedience,  not 
to  our  justification,  but  to  God's  glory,  and 
our  greater  reward  of  his  mercy,  not  of  the 
merit  of  our  works. 
4.  You  confessed  in  iho  first  section,  that 


hope  is  given  in  justification,  and  confirmed 
by  probation  and  tribulation,  therefore  it  is 
not  grounded  upon  our  doings,  for  probation 
and  tribulation  do  not  properly  cause  hope, 
but  declare  it  ;  as  tribulation  doth  not  cause 
patience,  therefore  our  hope  is  grounded  only 
upon  God's  promises.  For  our  faith  and  hope 
are  in  God,  and  not  in  our  own  doings.  1 
Pet.  1.  2,  1. 

5,  The  text  is  plain,  that  he  speaketh  of  the 
love  of  God,  wherewith  he  loveth  us,  as  it  is 
manifest  in  the  eighth  verse.  So  doth  Chry- 
sostom  expound  it.  Rom.  5.  horn.  9.  "  God 
showeth  the  heat  of  his  love  towards  us, 
chiefly  that  he  hath  not  honoured  us  a  little 
at  once  or  slenderly,  but  at  once  hath  poured 
forth  his  love,  as  a  fountain  of  all  good 
things."  So  doth  Photius  and  Oecumenius 
understand  it.  Ambrose  also  upon  this  place. 
Therefore  Augustin's  exposition  must  give 
place  to  the  truth.  And  yet  he  saiih  not  that 
it  is  the  love  wherewith  we  love  God,  but 
whereby  God  maketh  us  lovers  of  him. 
In  the  other  place,  "  the  love  .of^  God  is  se- 
cretly given  by  imposition  of  hands  :"  but  he 
is  so  far  from  calling  it  confirmation,  that  he 
saith,  "  imposition  of  hands  may  be  repeated, 
though  baptism  cannot.  For  what  is  imposi- 
tion of  hands  but  prayer  over  a  man  ?" 

6.  The  Greek  word  signifieth  privation  ot 
strength,  and  sometime  of  all  strength,  as  1 
Cor.  15.  43,  so  doth  it  here.  For  what  strength 
hath  the  impious,  or-what  freedom  of  will 
anto  good  1  which  is  dead  in  sin.  Ephes.  2.5. . 
12.  We  do  none  otherwise  affirm  Christian 
men's  children  to  be  holy  from  their  mother's 
womb,  than  Paul,  1  Cor.  7,  14,  saith.  "they 
are  holy,"  because  they  be  comprised  in 
God's  covenant,  and  have  right  to  be  baptized, 
but  that  they  are  guilty  of  original  sin,  we 
confess  and  teach  more  soundly  and  substan- 
tially than  you  do. 

14.  This  place  doth  manifestly  convince, 
that  the  Virgin  Mary  also  was  conceived  in 
original  sin  :  because  only  Christ  was  con- 
ceived by  the  Holy  Ghost  of  a  virgin.  But 
why  do  you  not  boldly  afRrm  it  as  an  undoubt- 
ed truth,  that  the  blessed  virgin  was  rot  con- 
ceived in  sin  ?  Seeing  that  Pope  Sixtus  the 
fourth  hath  clearly  determined  that  it  was 
so,  and  instituted  the  feast  of  her  conception 
to  confirm  that  opinion,  and  added  to  the  sal- 
vaiion  of  the  Virgin  Mary  these  words 
"  And  blessed  be  Anne,  thy  mother,  of  whom 
thy  virgin's  flesh  hath  proceeded  without 
snot."  And  condemned  the  Dominican  Friars, 
cliarging  them  not  to  preach  nor  pubJ/sh  the 
contrary  opinion,  by  his  bull  bearing  date 
1483.  Here  you  must  either  confess  the 
Pope's  error,  or  else  liold  this  opinion  abso- 
lutely against  the  master  of  the  sentences. 
Lih.  "3,  dist.  3.  Thomas  Aquinas  and  other 
schoolmen  upon  him,  yea  and  Bernard,  Epist. 
ni,ad  Canonicos  Lugdumens.  Anselmus,  Cur 
Dciis  homo.  at).  2,  cap.  16.  And  Augustin,  De 
Genes,  ad  liter,  lib.  10,  rap.  18. 

19.  To  he  justified  by  imputation,  is  to  be 
consliiuted  and  made  just  indeed,  yet  not  by 
justice  inherent  in  us  but  fy  the   justice  of 


KOMANa; 


Christ :  as  many  are  made  sinners  indeed  by 
Adam's  sin,  whicii  so  justly  imjiufod  to  them 
that  be  his  tieirs  :  and  they  be  unjust  and  sin- 
ners m  truth,  and  worthy  of  con(l(!mnation, 
even  by  the  sin  which  Adam  committed,  tor 
which  they  are  justly  plagued  with  that  cor- 
ruption of  original  sin,  that  desccndelh  from 
him  by  propagation. 

Chapter  6. 

3.  Paul  ascribeth  our  justification  before, 
to  faith  without  works,  therefore  lie  doth  not 
now  make  Baptism  a  cause  thereof:  but  of 
the  ends  and  effects  of  Baptism,  he  proveth 
that  sanctification  and  renovation  are  neces- 
sary, for  all  that  are  justified  freely  by  the 
grace  of  God,  through  faith  in  Christ.  The 
same  argument  may  be  draw-n  from  circum- 
cision, to  prove,  that  the  Jews  before  Christ 
ought  to  bring  forth  the  fruits  of  sanctifica- 
tion and  renovation.  Yet  the  Apostle  by  ex- 
press words,  excludeth  circumcision,  from 
being  a  cause  of  justification,  because  Abra- 
ham was  iustified  before  he  was  circumcised, 
■'who  is  the  form  of  justification  of  all  men,'' 
as  Ambrose  saith,  Com.  in.  ep.  ad  Gal.  cap.  3. 
And  Baptism  succeeding  in  the  place  of  Cir- 
cumcision, is  a  seal  of  justification  by  faith, 
in  all  Christians,  as  circumcision  was  in  Abra- 
ham, not  a  cause  thereof.  Neither  can  justi- 
fication before  God  by  Baptism,  or  any  works 
of  Christian  religion,  be  concluded  out  of 
this  text. 

4.  Baptism  is  a  seal  of  the  justification  by 
faith,  and  therefore  assureth  us  of  remission 
of  sin,  renovation  and  sanctification,  that  God 
giveth  unto  us  being  justified.  The  applica- 
tion of  Christ's  death,  burial,  and  resurrec- 
tion, is  the  proper  work  of  the  Holy  Spirit,  by 
whom  vye  are  regenerate,  which  is  resembled 
and  ratified  by  me  external  seal  of  Baptism, 
which  testifieth  that  we  are  ingrafted  into 
the  similitude  of  his  death  and  resurrection. 

12.  This  is  to  draw  the  Scripture  to  your 
own  private  opinions:  not  to  ground  your 
opinions  upon  the  Scripture.  Paul  saith,  it  is 
sin,  and  afterward.  Chap.  6.  7.  he  saith  it  is 
forbidden  by  the  Commandment,  "  thou  shalt 
not  covet,"  and  verse  17.  "though  it  do  not 
reign,"  &c.  he  calleth  it  sin  dwelling  in  us. 
Augustin,  De  ntipt.  ^c.  cone.  lib.  1.  ca.  23.  de- 
nieth  it  to  be  sin  in  the  regenerate,  because  in 
them  it  is  forgiven,  and  not  imputed,  as  he 
showeth  plainly  cap.  25.  of  the  same  book, 
where  he  saith  :  answering  the  question,  how 
it  can  be  sin  in  the  child  unregenerate,  that 
was  not  sin  in  the  father  being  regenerate, 
when  he  begot  the  child.  "  To  these  things 
it  is  answered,  that  concupiscence  of  the 
flesh,  is  forgiven  in  Baptism,  not  so  that  it  is 
not,  but  so,  that  it  is  not  imputed  for  sin.  And 
albeit  the  guilt  thereof  be  loosed,  or  taken 
away,  yet  it  remaineth  till  all  our  infirmities 
be  healed,  the  renewing  of  the  inward  man 
profiting  from  day  to  day,  when  the  outward 
man  shall  have  put  on  incorruption,  for  it  re- 
maineth not  substantially,  as  a  body  or  a  spirit, 
but  it  is  a  certain  affection  of  ill  quality,  as  a 
disease  or  sickness."     By  this  place  it  is 


plain,  how  he  denieth  it  to  be  sin,  namely,  as 
It  is  not  imputed,  yet  remaineth  sin  by  nature, 
and  therefore  passeth  by  generation,  from  the 
parents  to  the  children.  In  the  second  place 
by  you  quoted,  he  saith,  that  "the  guilt,  of 
concupiscence  is  consumed  in  the  laver  of  re- 
generation, so  that  for  it,  the  baptized  say  not 
in  their  prayer,  forgive  us  our  debts  :'|  which 
is  all  one  in  efTect,  as  though  he  said,  it  is  sin, 
whereof  the  regenerate  are  assured  of  the 
forgiveness  or  remission  thereof.  And  Contr 
Jul.  Ffil.  U.  5.  ca.  3.  he  saith  plainly :  "concu- 
piscence of  the  flesh,  against  which  the  good 
spirit  doth  lust,  is  sin,  because  there  is  in  it 
disobedience,  against  the  government  of  the 
mind."  The  authority  of  the  Tridentine  Coun- 
cil-alleged by  Papists,  is  as  good,  as  ask  my 
fellow  it  I  be  a  thief. 

14.  There  is  nothing  in  the  text  to  prove 
that  grace  giveth  us  strength  to  avoid  all  sin  : 
for  it  we  had  sufficient  strength,  we  should 
never  sin  of  infirmity. 

17.  Obedience  from  the  heart,  imto  the 
form  of  doctrine,  is  faith,  by  which  we  are 
discharged  from  sin,  and  have  professed  to 
lead  a  new  fife,  not  to  continue  servants  unto 
sin.  Therefore  rernission  of  sins,  is  not 
ascribed  to  works  of  obedience,  that  follow 
justification. 

17.  They  that  are  converted  to  the  Chris- 
tian faith  by  the  true  Apostles,  and  have  re- 
ceived a  form  of  doctrine  or  Analogy  of  faith, 
which  also  is  Paul's  words,  Rom.  12.  6,  ac- 
cording to  the  truth  of  the  Holy  Scriptures, 
ought  by  no  means  to  be  removed  from  it. 
But  such  as  have  been  converted  to  the  Chris- 
tian profession  by  false  Apostles,  Heretics, 
or  men  infected  with  any  error,  must  not  con- 
tinue in  the  form  of  doctrine  which  they  have 
first  received,  if  it  contain  any  thing  repug- 
nant to  the  word  of  God.  But  must  reform 
their  faith,  and  form  of  doctrine  also,  accord- 
ing to  the  trui;h, 

19.  We  may  and  ought  to  increase  the  vir- 
tues of  justice  and  holiness,  that  are  given  us 
by  God's  grace,  with  daily  exercising  our- 
selves in  practice  of  them,  by  strength  of  his 
spirit,  without  whom  we  can  do  nothing. 
But  hereof  we  gain  not  a  new  justification 
before  God,  neither  add  unto  the  justification 
by  faith,  whereby  we  are  made  the  children 
of  God.  But  declare  the  same  to  the  glory 
of  God,  the  benefit  of  our  brethren,  and  to 
the  increase  of  our  reward,  according  to  his 
promise. 

23.  This  place  doth  most  plainly  declare, 
that  eternal  life  is  not  due  to  the  merit  of 
works,  but  is  the  free  gift  of  God.  Augustin 
in  the  place  quoted,  meaneth  not  by  the  word 
merit,  desert  of  men's  good  works,  but  Mod 
works  themselves,  to  which  God  giveth  re- 
ward freely,  as  to  his  own  gifts  and  graces  in 
us,  proceeding  of  faith,  which  is  also  the  gift 
of  God.  And  so  reasoning  against  the  Pela- 
gian in  his  own  terms,  by  this  sentence  of 
Paul,  doth  clearly  overthrow  him.  "When 
we  find  life  eternal  to  be  called  grace,"  saith 
he, "  we  have  in  the  same  Apostle  Paul,  a  mag- 
nifical  defender  of  grace,  this  saying,  The 


176 


ROMAiSS. 


■wages  of  sin  is  death,  but  eternal  life  is  the 

frace  of  God,  in  Christ  Jesus  our  Lord.  See 
pray  thee  in  how  great  beauty,  how  care- 
fully he  hath  placed  his  words,  which  being 
diligently  considered,  the  obscurity  of  this 
question  may  be  somewhat  cleared.  For 
when  he  had  said,  the  wages  of  sin  is  death, 
who  would  not  judge,  that  most  agreeably 
and  consequently,  he  should  add :  but  the  | 
wages  of  justice,  is  life  everlasting.  And  it 
is  true,  that  as  to  the  merit  of  sin  death  is  ren- 
dered as  wages,  so  to  the  merit  of  justice, 
eternal  life  as  wages.  Or  if  he  would  not  say 
to  justice,  he  might  have  said  to  faith,  because 
the  just  liveth  by  faith,  whereof  also,  it  is 
called  in  many  places  of  Holy  Scripture,  a 
reward:  but  justice  or  taith  is  no  where  called 
a  reward  because  the  reward  is  rendered  to 
justice  or  faith.  And  that  which  a  reward  is 
to  him  that  worketh,  tliat  is  as  wages  or  sti- 
jiend,  to  the  warrior.  But  the  blessed  Apos- 
tle against  presumption,  which  so  nnich  as- 
sayeth  to  creep  upon  great  persons,  that  he 
salth,  for  it,  the  Angel  of  Satan  was  given 
unto  him,  by  whom  he  was  butleted,  that  he 
should  not  be  lifted  up  in  presumption :  there- 
fore fighting  most  watchfidly  against  this  pes- 
tilence of  presumption  :  he  saith,  the  wages 
of  sin  is  death.  He  calleth  it  rightly  wages, 
because  it  is  due,  because  it  is  worthily 
paid,  because  it  is  rendered  to  merit.  After- 
ward, lest  justice  should  lift  up  itself,  of 
man's  good  merit,  as  man's  ill  merit  is  not 
doubted  to  be  sin :  he  hath  not  said  contra- 
riwise: eternal  life  is  the  wages  of  justice, 
but  eternal  life,  saiih  he,  is  the  grace  of  God. 
And  lest  it  should  bo  sought  any  other  way, 
than  by  the  Mediator,  he  addeth,  in  Christ 
Jesus  our  Lord,  as  though  he  should  say: 
Hearing  that  death  is  the  wages  of  sin,  what 
goest  thou  about  to  advance  thyself,  O  thou 
not  justice  of  man,  but  plain  pride,  under  the 
name  of  justice,  why  goest  thou  about  to  lift 
up  thyself,  and  to  demand  life  eternal,  which 
is  contrary  to  death,  as  a  wages  that  is  due  ? 
It  is  true' justice,  whereunto  eternal  life  is 
due.  It  it  be  true  justice,  it  is  not  of  thee,  it 
descendeth  from  above,  from  the  Father  of 
lights,  that  thou  mightest  have  it,  verily  thou 
hast  received  it.  For  what  hast  thou,  which 
thou  hast  not  received  ?  Wherefore,  0  man, 
if  thou  shall  receive  eternal  life,  it  is  indeed  | 
the  wages  of  justice,  but  to  thee,  it  is  i^race,  j 
to  whom  even  justice  itself  is  grace.  Tor  it, 
should  be  rendered  to  thee,  as  due,  if  thou  j 
haddest  of  thyself  justice  whereto  it  is  due. ' 
But  now,  we  have  received  of  his  fulness,  not' 
only  grace,  by  which  we  now  live  justly  in 
labours,  unto  the  end,  but  also  grace  for  this 
grace,  that  we  jnay  live  hereafter  in  rest, 
without  end.  Our  faith  believeth  nothing  j 
more  whoh;somely  than  this,  because  our  un- 
derstanding findeth  nothing  more  true. 

This  saymg  at  large,  declareth,  that  albeit  I 
he  use  the  term  of  merit  yet  he  acknow- 
ledgeth  that  there  is  no  desert  of  good  works 
unto  eternal  life,  which  is  the  free  grace  of  [ 
■God,  by  which  we  have  true  and  perfect  jus-  i 
tice  in  Christ  through   faith,  according  to 


which  free  gift  of  faith,  when  we  labour  in 
the  works  ot  justice,  which  is  his  grace,  even 
for  this  grace,  we  receive  not  the  wages,  but 
the  grace  of  eternal  life.  Therefore  Augus- 
tin  acknovvledgeth  no  merit  or  desert  of  good 
works,  understanding  the  word  merit  proper- 
ly, for  desert,  because  grace  is  not  given  to 
merit,  but  freely.  Wherefore  it  is  nothing 
but  heretical  wrestling  against  the  truth,  to 
abuse  his  terms,  clean  contrary  to  the  purpose 
of  his  meaning. 

Chrysostom  upon  this  place,  saith  thus: 
"He  saith  not,  eternal  life  is  the  reward  of 
your  ^ood  works,  but  eternal  life  is  the  gift 
of  God,  that  he  might  show,  that  they  are  de- 
livered not  by  their  own  s  rength,  or  virtues, 
and  that  it  is  not  a  debt  or  a  wages,  or  a  retri- 
bution of  labours,  but  that  they  have  received 
all  those"  things  freely  of  the  gift  of  God." 
Ambrose  saith:   "As  they  that  follow  sin, 

gain  death,  so  tliey  tiiat  follow  the  grace  of 
hrist,  that  is  iaith  which  forgiveth  sms,  shaU 
have  life  eternal."  Theodoret  likewise  upon 
this  place:  "He  saith  not  here  reward,  but 
grace,  for  eternal  life  is  the  gift  of  God.  For 
although  a  man  could  perform  the  highest 
and  absolute  justice,  yet  eternal  jo^-s  being 
weighed  with  temporal  labours,  are  not  an- 
swerable." Photius  upon  the  same  place, 
saith:  "He  said  not,  the  reward  of  good. 
works,  but  the  gift  of  God,  showing  that  they 
are  not  delivered  from  sin,  by  works,  but  by 
grace."  The  Author  of  the  Commentaries 
imder  Hierom's  name,  saith  also  :  "  He  said 
not  likewise,  the  vyages  or  reward  of  justice  : 
because  it  is  not  in  us  before  it  is  rewarded. 
For  it  is  not  gotten  by  our  labour,  but  granted 
by  the  gift  of  God.  Wherefore  you  see,  that 
not  only  the  manifest  words  of  the  text,  but 
also  the  consent  of  the  ancient  fathers  is 
against  the  Popish  doctrme,  of  the  merit  of 
good  works. 

Chapter  7. 

2.  Paul  saith  not,  that  nothing  dissolveth 

the   bond  of  matrimony  but  death,  but  that 

although  the  bond  of  marriage  continue  for 

both  their  lives:   yet  it  is  dissolved  by  the 

:  death  of  her  husband. 

'      4.  The  Apostle  speaketh  not  one  word  of 

I  Baptism,  in  all  this  chapter. 

I  4.  Baptism  in  the  elect,  is  a  seal  of  their 
incorporation  and  conformity  unto  the  death, 
and  resurrection  of  Christ,  but  not  a  cause 
thereof.  For  all  are  not  incorporate  to  Christ's 
mystical  body,  but  only  the  true  members 
thereof 

6.  By  faith  we  have  Christ's  justice  imputed 
unto  us,  whereof  Baptism  is  a  seal;  and  the 
newness  of  spirit  which  is  resident  in  us,  is 
the  work  of  the  Holy  Ghost,  not  of  the  ex- 
ternal act  of  Baptism :  for  then  it  should  be 
in  all  that  are  baptized,  but  it  is  only  in  the 
elect  of  God.  For  the  reprobate,  though  they 
have  the  external  seal  of  Baptism;  yet  they 
have  not  renovation  of  the  spirit,  neither  are 
they  regenerate  to  be  God's  children,  for  if 
they  were  hi:;  <.-!;iIdren,  they  should  be  his 
heirs,  Rom.  8. 17 


ROMANS. 


177 


7.  All  concupiscence  that  himlereth  the  per- 
fect love  of  our  neighbour,  is  forbidden  in 
this  precept.  For  Paul  could  never  be  igno- 
rant, since  he  had  the  use  of  reason,  that 
concupiscence  with  consent,  is  sin,  which  the 
heathen  men  did  know  and  confess.  Tully 
countcth  it  a  moral  virtue,  "  To  restrain  not 
only  the  hands,  and  eyes,  but  even  the  mind 
irom  that  which  belongeth  to  other  men."  Ve 
onilore,  lib.  1,  therefore  the  contrary  must 
needs  be  a  vice.  And  that  actual  concupi- 
scence which  you  speak  of,  is  forbidden  in  the 
6,  7,  and  8,  commandments  of  the  Law,  ac- 
cording to  the  interpretation  of  our  Saviour 
Christ,  Matlh.  5.  22.  28.  Therefore  the  ten 
commandments  forbid  even  habitual  concupi- 
scence, and  sensual  desire,  and  inclination  to 
evil,  and  the  evil  fruits  thereof,  that  is  injurious 
thoughts,  though  by  the  spirit  we  resist  them, 
and  give  not  place  unto  them.  Fulgent,  de  in- 
'ani.andgrat.cap.  16. 

15.  Those  sudden  involuntary  motions,  are 
.•■in  in  their  own  nature,  though  pardoned  to 
the  elect,  and  so  the  plain  words  of  the  text 
are  :  for  else  how  should  the  Apostle  by  this 
verse  prove,  that  which  he  said  in  the  verse 
going  immediately  before,  that  he  was  sold 
mider  sin,  if  that  which  he  so  doth  unwillingly 
in  that  case,  be  not  sin.  Ansehn  de  Concord, 
gj-m.  (aid  lib.  arbit. 

15.  Concupiscence  showeth  that  the  will 
even  of  the  best,  is  not  altogether  free  from 
the  captivity  and  bondage  ot  sin,  although  in 
the  regenerate,  it  hath  some  freedom  and 
strength  against  sin,  which  it  halh  not  at 
all  in  them  which  be  not  regenerate. 

19.  There  can  be  no  force  or  rage  of  con- 
cupiscence in  the  inferior  part,  "but  the  will  of 
the  outward  man  consenteth  unto  it,  although 
the  will  of  the  inward  man  do  resist  it.  For 
the  desires  of  the  flesh  are  contrary  to  the  de- 
sires of  the  spirit,  and  the  will  of  the  one  to  the 
will  of  the  other.  Therefore  the  Apostle  saith 
not  onlv,  "  I  do  not  that  good  which  I  will, 
l»ut  I  do  not  that  evil  which  I  will  not." 
Augustin  speaketh  not  of  such  inforcement, 
or  rage  of  concupiscence,  but  of  the  dis- 
ease of  original  sm,  if  we  did  never  give 
consent  unto  it.  "  A  man  beginneth  to  be 
renewed,  according  to  grace  in  the  inward 
man,  that  with  his  mind  he  doth  that  which 
he  loveth,  neither  consenteth  to  the  flesh, 
doing  that  which  he  hateth,  that  is  not  so, 
that  lie  doth  not  covet  at  all,  but  that  goeth 
not  after  his  concupiscence,  which  truly  is 
so  great  a  matter,  that  if  it  were  brought 
to  pass  altogether,  although  the  desires  of  sin 
be  in  us,  while  we  be  in  this  mortal  body,  yet  if 
we  did  give  consent  to  none  of  them,  there 
should  not  be  whereof  we  should  say  to  our 
Father  which  is  in  heaven,  forgive  us  our 
debts."  He  saith  not  that  a  just  man  need  ne- 
ver say  to  God  for  these  motions,  forgive  us  our 
sins,  but  if  any  man  were  thoroughly  renew- 
ed, so  that  he  never  consented  to  the  desires 
of  sin,  but  were  as  Adam  was  in  Paradise 
before  he  fell,  he  had  no  debts  to  be  forgiven. 
But  seeing  renovation  is  not  perfect,  and  we 
give  often  consent,  though  sometime  we  have 
23 


the  victory:  it  followeth  of  his  words,  that 
we  have  need  daily  to  desire  pardon,  even  of 
those  sinful  desires :  which  though  they  be 
not  so  voluntary  as  other  sins,  whereunto  M^e 
give  consent,  yet  are  they  voluntary  in  the 
original,  because  original  sin  in  Adam  was 
voluntary.     Aug.  liet.  lib.  1.  cap.  13.  and  15. 

19.  The  will  of  r.ian  is  always  free  from 
force  or  constraint,  but  not  from  thraldom  or 
bondage  of  sin,  as  this  place  manifestly  de- 
clareth,  that  it  is  not  perfectly  set  at  liberty, 
no  not  in  the  regenerate.  That  those  things 
which  are  done  without  the  consent  of  the  in- 
ward man,  are  not  imputed,  it  is  true,  but  that 
is  to  be  understood  only  of  the  regenerate,  in 
whom  there  is  a  new  man  born  of  the  spirit  of 
God,  not  generally  of  all  men. 

25.  Nothing  done  by  infirmity  of  concupi- 
scence, without  consent  of  the  inward  man, 
can  make  the  regenerate  man  guilty  before 
God,  because  the  grace  of  God  in  Jesu8 
Christ  doth  discharge  him  in  God's  sight: 
without  the  which  he  were  a  miserable  and 
unhappy  man,  as  the  Apostle  confesseth  of 
himself,  and  therefore  guilty  in  God's  sight. 
So  likewise  they  defile  the  operations  of  a  just 
man  which  are  according  to  the  spirit,  be- 
cause they  hinder  them  from  such  perfection, 
as  God's  justice  requireth,  whereby  we  ought 
to  love  God  with  all  our  heart,  and  our  neigh- 
bour as  ourselves,  which  by  means  of  con- 
cupiscence we  cannot.  For  though  the  ope- 
rations of  the  flesh  and  the  spirit  do  not  al- 
ways concur  in  one  act,  yet  do  the  operations 
of  the  flesh  always  hinder  the  operation  of  the 
spirit  from  perfection.  And  therefore  it  is  so 
far  oflT,  that  they  make  the  works  of  the  spirit 
meritorious,  that  for  want  of  perfection  al- 
ways, and  most  often  with  intermeddhng  cor- 
ruption, they  make  them  unable  to  stand  be- 
fore God's  justice,  if  he  should  not  in  mercv 
behold  them. 

Chapter  8. 
1.  The  Apostle  speaketh  not  of  the  state  of 
all  men  after  Baptism,  but  only  of  the  justified 
and  regenerate,  who  are  able  to  keep  the  law 
in  part,  but  not  perfectly. 

4.  The  Apostle  saith  not  that  the  justice  of 
the  Law  is  fulfilled  by  us  but  in  us  by  Christ, 
which  is  made  justice  unto  us,  which  by 
faith  are  in  Christ  Jesus.  And  that  inherent 
justice  which  is  begun  in  us  by  Christ,  is  a 
testimony  that  we  are  in  Christ,  in  whom  we 
have  obtained  all  things  needful  unto  our  sal- 
vation. "How  is  the  justification  of  the  law 
fulfilled  in  us,"  saith  Ambrose,  "but  when 
forgiveness  of  all  our  sins  is  given  us,  that  sins 
being  taken  away,  the  justified  man  may  ap- 
pear serving  the  Law  of  God  with  his  mind," 
In  Rom.  8.  Therefore  this  place  proveth  not 
that  the  commandments  of  the  Law  maybe 
I  kept  of  us  in  this  state  of  infirmity,  clean  con- 
!  trary  to  the  scope  of  the  Apostle.  For  the 
j  Law  remaineth  still  impossible  to  be  kept, 
through  the  weakness  of  our  flesh  and  there- 
I  fore  Christ  hath  satisfied  the  Law  for  us,  not 
I  givinsr  us  ability  to  keep  it.  For  then  some 
I  should  be  void  of  sin  :  but  if  wc  say  we  have 


178 


ROMAN: 


no  sin,  saitli  the  Apostle,  we  deceive  our- 
selves, and  there  is  no  truth  in  us,  1  Joan.  1. 8. 
Fulg.  de  incarnat.  et  gratia,  cap.  16. 

16.  This  place  shewcth  that  God's  children 
have  every  one  the  testimony  of  God's  Spirit, 
whereby  they  know  they  are  God's  children, 
therefore  in  his  favour,  and  assured  of  eternal 
life,  which  is  the  inheritance  promised  to  his 
children.  And  this  is  no  presumption,  but 
true  humility,  seeing  they  acknowledge  they 
have  this  dignity,  only  of  his  grace  without 
their  merits  or  worthiness.  Which  it  is  no 
marvel  that  Papists  know  not,  because  they 
do  not  feel  it,  but  turn  it  into  good  motions, 
comfort  and  contentment,  grounded  upon  their 
own  works  :  and  therefore  have  the  spirit  of 
servitude,  and  not  the  spirit  of  adoption.  And 
even  that  comfort  and  contentment  that  they 
have  in  their  serving  God  according  to  men's 
traditions,  is  mere  vain  and  wicked  presump- 
tion, and  no  true  comfort  nor  peace  of  con- 
sience. 

17.  Horrible  blasphemy  against  the  effect 
of  Christ's  Passion,  who  satisfied  for  all,  so 
that  Christian  men  are  discharged  of  all  that 
they  have  deserved  to  suffer,  as  due  to  the 
justice  of  God  for  punishment  of  their  sins. 

Yet  must  they  suffer  willingly  to  be  made 
conformable,  or  like  to  him  in  suffering  as 
they  look  to  be  in  glory.  Our  sufferings  there- 
fore are  a  condition  required  to  our  glorifica- 
tion, not  a  cause  thereof,  or  satisfaction  for 
our  sins. 

18.  What  mean  you  by  condign,  biit 
worthy,  or  comparable  in  respect  of  worthi- 
ness ?  The  glory  that  shall  be  revealed  in 
God's  children,  is  a  matter  of  much  more  ex- 
cellence than  all  their  sufferings  can  deserve 
to  be  worthy  of:  not  only  in  respect  of  the 
shortness  of  the  time  in  which  we  suffer  or  con- 
tinue in  suffering,  but  also  in  the  greatness  of 
the  reward.  And  it  is  marvellous  impudence 
to  deny  that  the  Apostle  saith  no  such  thing, 
when  not  only  the  words  of  the  Apostle  are 
so  evident,  and  his  purpose  so  plain,  to  com- 
ioxl  and  encourage  the  faithful  in  their  afflic- 
tions, by  the  excellent  worthiness  of  the  re- 
ward, which  is  far  above  the  value  of  the  la- 
bour. You  say  that  "  Christ's  pains  were  of 
no  account  of  their  own  nature  compared  with 
his  glory,  but  yet  meritorious,  and  so  are 
ours."  What  monstrous  blasphemy  is  this  ? 
If  there  were  no  comparison  between  Christ's 
sufferings,  and  the  glory  that  he  purchased 
by  them,  then  his  sufferings  were  no  satisfac- 
tion to  God's  justice,  who  required  a  full  and 
perfect  recompense,  both  for  our  sins  and  for 
the  reward  of  justice,  which  by  his  Passion  he 
procured  for  us.  But  his  Passion  being  the 
Passion  of  the  Son  of  God,  was  a  full  satisfac- 
tion and  wortliy  desert  of  the  glory,  which 
ho  purchased  for  us,  and  hath  given  to  us. 
Therefore  it  is  not  merited  nor  deserved  by 
our  suflering.    Your  cavil  of  worthy  to  the 

§lory,  and  worthy  of  the  glory,  is  but  a  vain 
rabble  of  words  :  for  worthy  being  a  rela- 
tive, must  have  his  correlative,  whether  it 
be  whereof^,  or  whereto  he  is  worthy.  And 
the  comparison  of  inequality,  is  not  only  in 


tirne,  but  also  in  e.\cellency.  But  our  trans- 
lation, and  this  quarrel  is  at  large  discussed 
in  my  defence  against  Gr.  Martin  cap.  9. 
from  the  first  section  to  the  seventh.  Where- 
fore a  good  argument  may  be  drawn  out  of 
this  place  against  the  merit  of  our  suffermgs, 
because  there  must  be  an  equaUty  or  equal 
proportion  between  the  labour  and  the  re- 
ward, where  the  labour  deserveth  the  re- 
ward :  but  there  is  no  equality  or  equal  pro- 
portion between  our  sufferings  of  this  life,  and 
the  reward  of  eternal  glory  :  therefore  the 
sufferings  of  this  life  do  not  merit  or  deserve 
the  reward  of  eternal  glory.  "  But  when  the 
Apostle,"  say  you,  "  will  express  that  they  are 
condign,  worthy,  or  meritorious  of  the  glory, 
he  saith  ;  that  our  tribulation  which  presently 
is  momentary  and  light,  worketh  above  mea- 
sure exceedingly,  an  eternal  weight  of  glory 
in  us."  Thus  you  say ;  but  all  the  Logic  of 
Rheims  cannot  conclude  in  lawful  form  of 
syllogism  out  of  this  text,  thatour  sufferings 
are  condign,  worthy,  or  meritorious  of  that 
glory.  The  contrary  may  well  be  proved  : 
where  there  is  so  great  excellency  of  the  re- 
ward above  the  sufferings,  there  is  no  equali- 
tv,  and  consequently  no  merit  of  the  reward, 
f'or  condign,  worthy  or  meritorious,  will 
never  be  proved  out  of  the  verb,  worketh. 
The  tribulations  of  the  godly,  are  a  cause 
working  this  reward,  as  tliey  be  the-  way  by 
which  God  hath  appointed  that  they  must  pass 
to  glory,  not  as  condign,  worthy  or  meritorious 
of  the  glory.  A  man  hath  a  troublesome  way  to 
pass,  that  he  may  come  to  the  possession  of 
his  inheritance  which  his  father  hath  given 
him.  This  journey  worketh  or  procureth  to 
him  the  possession  of  the  inheritance  which 
is  far  more  worthy  than  his  labour,  therefore 
this  travel  is  not  the  cause  meritorious  of  his 
inheritance.  Chrysostom  upon  this  text,  Horn. 
14.  allegeth  this  authority  of  2  Cor.  4.  to  beat 
down  the  pride  of  desert.  "  For  when  he 
showeth  that  the  rewards  to  come  are  greater 
than  the  labours,  he  doth  both  exhort  them 
more,  and  doth  not  suffer  them  to  be  high 
minded,  and  proud  as  conquerors  are,  when 
they  have  obtained  the  reward  of  Crowns.  For 
the  momentary  lightness  of  our  tribulation, 
doth  work  an  eternal  weight  of  glory  in  us,  ex- 
ceeding measure."  Ambrose  saith,  "that  God 
being  as  a  good  or  prodigal  giver,seeketh  occa- 
sions howlie  may  give  to  us  being  unworthy." 
Theodoret  saith  upOn  this  text,  "  The  crowns 
do  excel  the  battles,  the  rewards  are  not 
compared  with  the  labours,  for  the  labour  is 
small,  but  great  gain  is  hoped  for.  And  there- 
fore he  called  those  things  that  are  looked  for, 
not  an  hire  or  reward,  but  glory."  The  au- 
thor of  the  Commentaries  in  Hierom's  name, 
saith ;  "  In  this  place  the  Apostle  will  set 
forth  the  glory  to  couie,  that  we  may  more 
easily  tolerate  the  present  afflictions.  And 
in  truth  a  man  could  suffer  nothing  worthy  of 
the  heavenly  glory,  although  it  were  such  as 
our  life  is  now.  For  whatsoever  he  should 
suffer  from  death,  is  no  more  than  he  deserved 
before  for  his  sins.  But  now  both  his  sins  are 
forgiven,  and  then  also  eternal  life,  fellowship 


ROMANS. 


179 


with  the  Angels,  brightness  of  the  Sun,  and 
the  rest  which  we  read  to  have  been  promis- 
ed shall  bo  performed. "  Ci/rillus  apud  Oe- 
cumenium  saith,  "  He  showeth  that  the  whole 
is  in  a  manner  of  grace,  because  God  is  more 
abundant  in  rewards,  neither  can  we  suffer 
any  thing  worthy  of  rewards  that  shall  be,  or 
confer  any  thing  toward  it." 

Thus  the  ancient  Fathers  gather  out  of  the 
inequality  of  the  labours  unto  the  reward,  that 
the  labours  are  not  worthy  of  the  reward,  and 
the  reward  is  of  the  free  grace  and  mercy  of 
God.  But  "  the  value  of  our  labours"  you  say, 
"  ariseth  of  the  grace  of  our  adoption,  which 
maketh  them  meritorious."  Tiie  reward  in- 
deed is  freely  given  by  the  grace  of  our  adop- 
tion, but  that  grace  maketh  not  our  works 
meritorious  and  worthy  of  heaven,  but  freely 
giveth  reward  unto  our  works,  which  they  de- 
serve not.  For  nothing  can  be  more  contrary 
to  grace,  than  merit  or  desert.  Sin  doth  de- 
serve eternal  damnation,  because  it  is  a  trans- 
gression of  the  law  of  the  eternal  God,  whether 
men  take  any  pleasure  therein,  or  no,  but 
eternal  life  is  the  free  gift  of  God,  for  Jesus 
Christ's  sake,  and  not  for  the  merit  of  our 
works,  by  what  fantasy  soever  you  go  about 
to  foist  it  in. 

24.  Justification  is  never  attributed  to  hope, 
but  to  faith  which  goeth  before  hope  :  and  to 
faith  without  works,  but  we  are  hsre  said  to 
be  saved  by  hope,  because  our  salvation  is  not 
in  present,  but  m  hope  or  expectation  of  that 
which  is  promised.  Not  that  by  the  merit  or 
worthiness  of  hope,  we  are  saved.  For  hope 
hath  relation  to  faith  bv  which  we  are  justified 
freely,by  the  grace  and.  mercy  of  God  in  Christ. 
Thereupon  Augustin  saith, "  My  whole  iiope  is 
nothing,  but  thy  exceeding  great  mercy," 
Conf.  li.  10.  cap.  29.  "  The  only  hope  of  all  the 
godly,  groaning  under  this  burden  of  corrupti- 
ble flesh,  and  in  the  infirmity  of  this  life  is,  that 
we  have  an  advocate  with  the  Father,  Jesus 
Christ  the  righteous,  and  he  is  the  propitiation 
or  exoration  for  our  sakes,  Cont.  2.  Ep.  Pel. 
lib.  3  cap.  5.  Neither  doth  the  Scripture 
ascribe  our  justification  before  God,  to  any 
thing  in  us,  but  only  to  faith.  For  when  it  is 
said,  that  every  one  that  believeth  is  born  of 
God,  and  everyone  that  loveth  isbornof  God, 
there  is  no  contrariety,  for  both  faith  and  love 
are  the  fruits  of  our  regeneration  by  the 
Spirit  of  God,  yet  their  offices  remain  several 
and  distinct :  faith  to  justify  us  before  God, 
love  to  declare  us  to  be  justified,  or  to  justify 
declaratively.  But  where  it  is  said,  that  faith 
purifieth  man's  heart,  it  is  never  said  that 
love  purifieth  his  heart,  no  nor  "  that  charity 
remitteth  sins,"  and  therefore  you  falsify  the 
words  of  Scripture,  which  are,  1  Pet.  4.  8. 
"  Love  shall  cover  the  multitude  of  sins  :" 
which  sayin"  declarefh  the  nature  of  love, 
which  is  to  hide  the  sins  of  our  brother,  and 
not  to  utter  them  to  his  defamation,  as  is  the 
nature  of  hatred  expressed  by  Solomon,  Pro. 
10.  11.  out  of  whom  Peter  borroweth  these 
words.  And  whereas  it  is  said,  "  The  just 
shall  live  by  his  faith,"  it  is  never  said,  the 


just  shall  live  by  his  charity.  But  we  know 
by  charity,  which  is  a  fruit  of  that  faith  by 
which  we  are  justified,  that  we  are  translated 
from  death  to  life,  as  the  cause  is  known  by 
his  effects. 

27.  A  simple  quarrel  to  make  us  resemble 
heretics,  because  heretics  abuse  the  scrip- 
ture, until  you  can  prove  that  we  abuse  the 
scripture  as  they  did,  and  as  we  prove  that 
you  do,  anJ  not  only  abuse  it,  but  plainly 
falsify  it,  to  make  it  serve  your  heretical 
purpose. 

30.  The  eternal  predestination  of  God,  ex- 
cludeth  the  mcrils'of  man,  and  the  power  of 
his  will,  thereby  to  attain  to  eternal  life  :  yet 
forceth  nut  a  man's  will  to  good  or  ill,  but  al- 
tereth  the  will  of  him,  that  is  ordained  to  life, 
from  evil  to  good,  and  giveth  power  to  choose 
that  which  is  ^ood,  and  all  means  which  he 
hath  appointed  unto  salvation.  And  this  is 
the  doctrine  of  Augustin  in  all  his  books 
against  the  Pelacfians,  wherein  he  declareth 
the  efl'ect  of  God  s  Predestination:  as  he  that 
will  read  them  may  easily  perceive.  Let  one 
example  suffice  to  show  now  he  defendeth, 
proveth,  &c.  that  man's  free  will  standeth, 
speaking  of  the  reprobate,  which  are  justly 
condemned  either  for  original  sin  only,  or 
also  for  other  sins  which  they  have  added  by 
free  will.  "I  say  free  will,  but  not  made  free, 
free  from  justice,  but  slave  of  sin."'  De  corrept. 
arid  gratia,  cap.  13. 

38.  The  knowledge  that  we  have  by  hope 
grounded  upon  God's  promises  is  so  sure,  that 
It  cannot  be  deceived,  as  it  is  plain,  Rmn.  5.  5. 
The  persuasion  that  the  Apostle  hath  in  other 
places,  is  also  grounded  upon  good  argu- 
ments :  but  here,  upon  the  immutable  decree 
of  God.  And  it  is  a  good  rea.son  to  prove  that 
every  Christian  man  which  is  endued  with 
faith  and  hope,  niay  and  ought  to  be  infallibly 
a:ssured,  that  he  is  justified  and  shall  be  savea, 
because  the  word  of  God  ajid  his  promise  to 
all  that  believe  in  him,  and  in  faith  call  upon 
him,  cannot  fail,  but  be  most  infallibly  true. 
But  that  any  man  can  be  sure  never  to  sin,  it 
is  devilish  and  false  presumption.  For  we 
have  no  promise  that  we  shall  be  preserved 
from  all  sin,  but  only  from  that  which  is  irre- 
missible.  But  that  we  shall  always  persevere 
in  the  favour  of  God,  and  so  consequently  that 
we  are  predestinated  to  eternal  life,  the  Apos- 
tle doth  most  plainly  prove  in  this  Chapter : 
wherefore  bv  the  spirit  of  adoption,  and  the 
effects  of  God's  grace  agreeable,  we  may 
have  certain  knowledge  that  we  shall  inherit 
God's  kingdom,  which  none  shall  do,  but 
they  that  continue  unto  the  end,  and  were  ap- 
pointed unto  it  before  the  beginning  of  this 
world.  And  this  is  true  humility,  when  we 
presume  nothing  on  our  own  strength  or 
worthiness,  but  depend  wholly  upon  the  truth 
of  God's  promises  ;  wherefore  it  was  a  dam- 
ntiblc  presumption  of  the  Popish  Prelates  of 
Trent,  to  condemn  that  for  a  filsc  illusion, 
which  the  word  of  truth  doth  so  manifestly 
lead  us  unto,  and  by  all  means  persuade  us  to 
acknowledge. 


ROMANS. 


Chapter  9. 

11.  God's  election  and  reprobation  are  most 
free,  of  his  own  will,  not  upon  the  foresight 
of  the  merits,  of  either  of  them,  for  he  hath 
mercy  on  whom  he  will,  and  he  hardeneth 
■whom  he  will,  verse  18.  Yet  he  condemneth 
none,  but  for  sin,  either  original  only,  or  else 
both  orisjinul  and  actual. 

14.  The  elect  work  willingly  toward  their 
salvation,  their  will  by  grace  bein^  made  free 
in  part,  from  the  slavery  of  sin,  whereunto  all 
are  subject  by  Adam's  fall,  but  they  do  not 
thereby  deserve  their  salvation.  For  salva- 
tion dependeth  upon  their  election,  which  you 
confess  to  be  without  all  respect  of  merits,  or 
works  done  or  foreseen,  as  Augustin  sliow- 
eth  most  plainly,  Epist.  105,  ad  Sixlum.  Yet 
they  must  work  their  salvation,  walking  in 
that  way  by  God's  grace,  which  he  hath  ap- 
pointed for  all  them  that  attain  to  salvation. 
And  they  must  make  sure  their  election  unto 
themselves,  which  is  most  sure  in  God's 
knowledge,  by  good  works  which  proceed- 
ing from  faith,  are  the  undoubted  fruits  of 
God's  election. 

16.  Our  election,  calling,  and  first  coming 
to  God,  lieth  wholly  in  God's  mercy,  and  not 
either  wholly  or  principally,  or  any  thing  at 
all  in  our  own  will  or  works.  But  whom 
(5od  elected  before  time,  he  calleth  in  time 
by  him  appointed,  and  of  unwilling  by  his 
grace  maketh  them  willing,  to  come  to  him  ; 
and  to  walk  in  good  works,  unto  which  he 
hath  elected  them.  So  that  man  hath  no  free 
will,  until  it  be  freed,  man's  will  worketh  no- 
thing in  our  conversion  until  it  be  converted, 
man  hath  no  power  to  change  his  will  unto 
better,  except  it  be  given  of  God.  August, 
retract,  lib.  1.  cap.  22.  Fulg.  de  incarn.  et  gral. 
cap.  19. 

17.  The  purpose  for  which  God  set  up 
Pharaoh,  is  manifest  in  the  text,  "that  in  him 
he  might  show  his  power,  &c.,  God  made  all 
things  for  himself,  even  the  wicked  man  unto 
the  evil  day."  Therefore  was  Pharaoh,  a 
vessel  of  wrath  ordained  to  destruction,  verse 
22.  His  reprobation  therefore  was  for  the 
glory  of  God,  his  condemnation  most  just, 
for  nis  obstinate  contempt  of  God,  and  his 
word. 

20.  What  books  you  mean,  farced  with 
blasphemous  and  erroneous  doctrine  I  know 
not.  But  I  know  divers  books  of  predestina- 
tion, written  by  learned  men  in  this  time,  that 
open  the  tnith  of  this  mystery,  as  far  forth  as 
it  is  revealed  in  the  scriptures,  to  the  glory  of 
God,  and  great  comfort  of  his  children  :  upon 
the  same  principles  for  the  most  part,  that 
you  do  acknowledge  in  these  notes,  wherein 
you  confess  in  effect,  the  substance  of  the 
doctrine,  though  you  show  not  the  most  com- 
fortable use  thereof,  to  the  glory  of  God,  and 
the  humbling  of  all  flesh  before  him,  but  fly 
from  it,  as  much  as  you  can,  and  seek  to  ob- 
scure it. 

21.  1  suppose  there  was  never  man  so  mad, 
to  say,  that  a  man  hath  no  more  free  will, 
than  a  piece  of  clay.  But  this  example  teach- 


eth,  that  God's  election  and  reprobation  de- 
pendeth no  more  of  man's  will,  than  the  form 
which  the  potter  giveth  to  the  clay,  depend- 
eth upon  the  will  of  the  clay,  which  it  hath 
not.  Neither  had  man  any  more  will,  before 
he  was.  But  being  now  created  he  hath  a 
will,  free  from  coaction.  And  the  first  man, 
had  will  free  from  servitude  of  sin,  which  by 
sinning  he  lost,  as  witnesseth  Augustin,  En. 
ad  Luu.  cap.  30.  "  For  free  will,  being  made 
captive,  availeth  to  nothing  but  to  sin ;  but  to 
justice  except  it  be  made  free  and  holpen  by 
God,  it  availeth  not,"  cont.  duos  Ep.  Pel.  lib.  3. 
cap.  8.  There  is  no  doubt,  therefore,  but 
Pharaoh  had  his  will  free  from  constraint,  but 
yet  slave^  to  sin.  Neither  doth  the  Apostle 
say,  2  Tim.  2.  21.  that  a  man  may  cleanse 
himself  from  the  filthy,  and  so  become  a  ves- 
sel of  honour :  but  if  a  man  do  or  shall 
cleanse  himself,  which  he  cannot  do  by  the  ■ 
strength  of  free  will,  but  by  the  grace  ot  God, 
converting  his  will  and  giving  him  strength  to 
perform  that  he  willeth. 

22.  God  reprobateth  justly  whom  he  will, 
and  condernneth  the  reprobate  justly  for  sin, 
but  hereof  it  followeth  not,  that  the  reprobate 
have  their  will  free,  but  from  coaction,  for  to 
sin  It  is  thrall,  and  slave,  as  Augustin  saithDe 
cor.  etgr.  cap.  13 

Chapter  10. 

5.  The  justice  of  the  Law  of  Moses,  if  any 
inan  could  keep  it  perfectly,  was  able  to  jus- 
tify hiin  to  eternal  life,  as  the  transgressor 
thereof  deserved  the  curse  of  God  unto  eter- 
nal death.  So  saith  Chrysostom  upon  this 
text,  Horn.  17.  "For  a  man  cannot  otherwise 
be  justified  in  the  Law,  but  he  that  hath  ful- 
filled all  things.  But  that  as  yet  hath  not 
been  possible  for  any  man.  Therefore  that 
jiistice  is  lost."  The  author  of  the  commenta- 
ries under  the  name  of  Hierom  saith  :  "Some 
of  this  place  think  that  the  Jews  deserved 
this  present  life  only  by  the  works  of  tlio 
Law,  which  the  words  of  our  Lord  declare 
not  to  be  true,  which  being  asked  of  eternal 
life,  setteth  forth  the  commandments  of  the 
Law,  saying  :  If  thou  wilt  enter  into  life,  keep 
the  commandiTients,  whereof  we  understami, 
that  he  which  iit  his  time  hath  kept  the  Law, 
had  life  everlasting."  Of  the  same  judgment 
are  Theodoret,  Oecumenius,  and  I'lieophy- 
lact,  and  those  ancient  fathers,  that  seem  to 
say  otherwise,  mean  of  the  ceremonial  Law, 
not  of  the  moral  Law,  as  it  is  plain  by  Am 
brose,  cap.  3.  ad  Gal. 

8.  The  word  of  faith  is  the  doctrine  of  jus- 
tification by  faith,  without  the  works  of  the 
Law,  as  it  is  manifest  by  the  sixth  verse,  out 
of  which  faith,  proceedeth  hope,  love,  and 
confession,  and  all  good  works,  but  the  root 
of  all  is  faithonly,  by  which  wearc  accounted 
just  in  the  si^ht  of  God.  Ambrose  upon 
these  words  of  the  text;  "This  is  the  word 
of  faith  which  we  preach,"  giveth  this  only 
interpretation,  "  He  saith  that  no  work  of  the 
Law,  but  faith  only,  is  to  be  given  in  the  cause 
of  Christ."    Theodoret  giveth  this  exposition, 


ROMANS. 


181 


"  That  which  Moses  said  of  the  precepts  of 
the  Law,  the  same  sa)^  we  of  faith."  Where- 
fore faith  wiiich  jusiifieih  belore  God,  is  not 
the  whole  Law  of  Christ  whicii  coiitaincth 
both  taiUi  and  works,  but  faith  only,  that  is 
faith  considered  without  works,  yet  as  the 
root  of  all  good  works. 

14.  We  cannot  call  upon  any,  whom  we  do 
not  know  out  of  God"s  word,  and  believe  to 
be  both  able  and  willing  to  help  us.  There- 
fore Papists  may  have  a  vain  persuasion,  of 
the  ability  of  Saints  to  help  them :  but  testi- 
mony of  the  holy  Scripture  to  assure  their 
conscience  they  liave  none.  And  further  see- 
•f  ing  we  can  invocate  none,  but  him  in  whom 
we  .believe,  and  we  ought  to  believe  in  God 
only;  we  cannot  without  sacrilege,  invocate 
any  creatures.  Howbeit,  you  defend  that  you 
may  believe  also  in  creatures.  And  that  the 
Scripture  useth  this  speech,  Exod.  14.  31, 
"They  believed  in  God  and  in  Moses,"  where 
your  own  translation  hath,  they  gave  the  cre- 
dit to  the  Lord,  and  to  Moses  his  servant.  In 
the  next  text,  2  Paral.  20.  20,  your  own  trans- 
lation hath,  "  Believe  in  the  Lord  your  God, 
and  you  shall  be  sure,  believe  his  Prophets, 
or  give  credit  to  his  Prophets,  and  all  shall 
fall  out  prosperously."  But  here  you  nmst 
forsake  yourown  translation  though  it  be  true, 
and  fly  to  the  Hebrew  text,  where  the  prepo- 
sition or  servile  letter,  is  in  both  alike. 
Whereunto  I  answer  you,  that  the  Hebrew 
phrase  ought  not  in  Greek,  or  Latin,  to  be 
translated  with  the  preposition  that  ruleth  an 
accusative  or  ablative  case,  but  with  a  dative 
case,  as  your  vulgar  Latin  interpreter  hath 
well  observed :  and  so  hath  the  Greek  text, 
in  the  first  place,  but  in  the  second  a  preposi- 
tion before  the  dative.  But  in  the  Epistle  to 
Philemon,  the  text  is,  "Hearing  of  thy  love 
and  faith  which  thou  hast  toward  our  Lord 
Jesus,  and  unto  all  the  Saints,"  where  every 
man  that  is  not  obstinately  blind,  doth  see, 
that  faith  is  referred  to  Christ,  and  love  to  the 
Saints,  which  distinction  and  divers  relations 
is  observed  even  by  yourown  Latin  interpi;e- 
ter,  and  by  yourselves.  Therefore  the  Scrip- 
ture useth  no  such  speech,  that  can  be  trans- 
lated in  English,  whereby  it  should  appear, 
that  we  may  believe  in  creatures,  that  is,  put 
our  whole  trust  in  creatures.  For  as  Cyprian 
saith  :  "He  doth  not  believe  in  God  which 
doth  not  place  in  him  alone,  the  trust  of  his 
whole  felicity."  De  duplici  martyrio.  Greg. 
Boeticus  ad  Galium,  et  Placidiam.  But  the  fa- 
thers, you  say  further,  did  read  in  the  creed 
indiffisrently,  "  I  believe  in  the  Catholic 
Church,  and  I  believe  the  Catholic  Church." 
I  iirant  some  did  so,  but  in  the  same  sense  : 
namely,  that  to  believe  in  the  church,  was  no 
more  but  to  believe  that  there  is  a  Cathohc 
Church,  as  they  said  also,  I  beheve  in  one 
baptism,  I  believe  in  the  resurrection  of  the 
dead,  and  in  the  life  to  come.  For  that  dis- 
tinction in  sense,  must  be  observed  which 
RufRnus  showeth,  to  be  also  in  the  words : 
"He  said  not,  I  believe  in  the  holy  Catholic 
Church,  nor  in  the  remission  of  sins,  nor  in 
the  resvirrection  of  the  body  for  if  he  had  ad- 


ded the  preposition  /;i,  there  should  have 
been  the  same  force  of  meaning,  with  that 
which  went  before.  But  now  in  these  words 
in  which  is  set  Ibrth  our  faith  of  the  Godhead, 
it  is  said.  In  God  the  Father,  and  in  Jesus 
Christ  his  Son,  and  in  the  Holy  Ghost.  But 
in  the  rest  where  the  speech  is  not  of  the 
Godhead,  but  of  creatures  and  mysteries,  the 
preposition  In,  is  not  added,  that  it  should  be 
said.  In  the  holy  church,  but  that  we  should 
believe  that  there  is  a  holy  church,  not  as 
(iod,  but  as  a  churcli  gathered  to  God.  And 
men  should  believe  that  there  is  remission  of 
sins,  not  in  the  remission  of  sins,  and  they 
shoiild  believe  the  resurrection  of  the  body, 
not  in  the  resurrection  of  the  body.  There- 
fore by  this  syllable  of  preposition,  the  Crea- 
tor is  distinguished  from  the  creatures,  and 
things  pertaining  to  God,  from  things  belong- 
ing to  men,"  Ruff,  in  Symholam.  Agreeable 
to  him  writeth  Eusebius  Emissenus,  de  Sywb 
hom.  2.  "  It  is  one  thing  to  believe  God,  or 
to  give  credit  to  God,  another  thing  to  believe 
in  God.  We  ought  of  right  to  believe  both 
Paul  and  Peter,  but  to  believe  in  Peter  and 
Paul,  that  is,  to  bestow  upon  the  servants  the 
honour  of  the  Lord,  we  ought  not.  To  believe 
him  that  is,  to  give  credit  to  him,  every  one 
may  to  a  man  ;  but  to  believe  in  him,  know 
that  thou  owest  only  to  the  Divine  Majesty. 
But  this  also  is  to  be  marked.  It  is  one  thin^ 
Credere  Deum,  to  believe  that  there  is  a  Goo, 
another  thing,  to  believe  in  God  :  for  the  de- 
vil is  found  to  believe  that  there  is  a  God. 
But  to  believe  in  God,  none  is  proved,  but  he 
which  hath  devoutly  trusted  m  him.  And 
therefore  to  believe  God,  is  to  know  naturally ; 
but  to  believe  in  God,  that  is  faithfully  to  seek 
him,  and  with  our  whole  love,  to  pass  into 
him."  So  likewise  of  the  articles  of  the  Ca- 
tholic Church,  remission  of  sins,  resurrection, 
&c.  he  saith,  "  Let  us  believe  in  God,  these 
things  we  do  rehearse,  we  do  not  believe  in 
them,  but  we  do  believe  them  in  God,  these 
things  I  say  we  confess,  not  as  God,  but  as 
the  benefits  of  God."  Primasius  also  ob- 
serveth  this  difference.  Com.  in  Gal.  cap.  3. 
"  It  is  perfect  faith  not  only  to  believe  that 
Christ  is,  but  to  believe  in  Christ."  Seeing 
therefore  it  is  proper  to  the  Divinity  to  be- 
lieve, that  is,  says  Cyprian,  to  put  our  whole 
trust  in  God,  to  believe  in  creatures  is  sacri- 
legious, and  consequently  to  call  upon  them. 

15.  The  Apostle  .speaketh  not  of  the  ordi- 
nary calling  or  sending  by  the  church,  nor  of 
the  testimony  of  conscience,  that  every  one 
which  is  called  ought  to  have,  that  he  is 
called  and  sent  of  God,  but  of  the  providence 
of  God,  by  which  the  preachers  of  the  Gospel 
are  sent,  whether  they  have  lawful  calling  by 
men  or  no,  to  preach  the  Gospel  to  any  na- 
tion, which  is  an  argument  of  God's' love 
unto  that  people,  to  whom  the  message  of 
salvation  is  offered.  But  that  no  men  ought 
to  intrude  themselves  into  the  office  of  preach- 
ing, without  lawful  calling,  it  is  proved  suffi- 
ciently by  other  places  of  scripture.  And 
we,  God  be  thanked  have  lawful  calling, 
howsoever  you  slander  the  confession  of  the 


182 


ROMANS. 


French  ministers,  wliich  do  not  require  an 
exception  to  be  made  in  them,  because  they 
found  the  state  of  the  church  interrupted,  but 
show  that  the  ordinary  calling  is  not  always 
necessary,  where  the  state  ot  the  church  is 
so  corrupied,  that  it  cannot  be  had  of  them 
that  are  counted  to  hold  the  church,  but  are 
indeed  professed  enemies  of  the  true  church. 
But  that  the  ordinary  calling  or  sending  is 
not  necessary,  where  either  there  is  no 
church,  or  the  church  is  so  corrupted  with 
heresy  that  it  ceaseth  to  be  a  member  of 
Christ :  we  may  learn  by  examples  of  na- 
tions converted  to  the  faith  by  them  that  had 
no  calling  at  all  of  the  church.  As  a  great 
nation  of  the  Indians  was  by  iEdesius  and 
Frumentius.  Ruff.  hist.  lib.  1,  cap.  9.  Theod. 
lib.  1,  cap.  24.  And  the  nation  of  the  Iberians 
by  a  captive  woman,  which  after  she  had 
converted  the  King  and  the  Queen,  they  both 
became  teachers  of  the  gospel  to  the  people. 
Ruff.  lih.  1,  cap.  10.  The  nation  of  the  Im- 
meres,  a  most  warlike  people  of  Persia,  re- 
ceived the  faith  before  they  had  any  bishop, 
as  testifieth  Niceph,  lib.  17,  cap.  37.  And 
who  doubteth  that  the  same  may  be  done  in 
a  nation  infected  by  heresy  ?  when  even  in 
a  Catholic  and  sound  church,  Alexander  Bi- 
shop of  Jerusalem,  and  Theoctistus  of  Ce- 
sarea,  defend  themselves  against  Demetrius 
Bishop  of  Alexandria,  who  reprehended  them 
for  suffering  Origen,  before  he  was  ordain- 
ed by  the  church,  to  teach  in  the  church,  and 
to  interpret  the  scriptures  in  the  presence  of 
bishops.  Yea,  they  charge  Demetrius  with 
a  lie,  because  he  had  written  that  it  was  never 
heaid  of  or  done  before,  that  laymen  should 
teach  in  presence  of  a  bishop,  and  bring  forth 
notable  examples  of  the  contrary  custom  : 
namely,  that  Lvelimis  was  required  to  teach 
by  Neon  Bishop  of  Larindi,  Paulinus  by  Cel- 
sus  at  Iconium,  Theodorus  by  Atticus  at  Syn- 
nadotum,  and  divers  other  m  other  places. 
Yea  Demetrius  himself  which  reprehended 
them,  seemeth  to  allow,  that  when  no  Bishop 
was  present,  some  other  layman  might  teach, 
seeing  he  taketh  occasion  to  reprove  them, 
because  they  suffered  Origen  to  teach  in  pre- 
sence of  the  ordinary  bishop,  Euaeh.  lib.  6. 
cap.  20.  Ruffinus  concludeth  hereof,  in  his 
translation  of  Eusebius,  that  there  is  no 
doubt,  "  but  many  other  laymen  in  other 
places,  if  there  be  any  which  can  set  forth 
the  work  of  (3od  in  word  and  doctrine,  are 
provoked  by  the  bishops  to  do  it.  Lib.  6,  cap. 
11.  How  much  more  are  they  bound  in  cha- 
rity, where  there  is  no  ordinarv  Catholic 
teacher.s,  to  endeavour  to  convert  heretics  to 
the  Catholic  faith.  And  yet  this  is  vainly 
objected  against  Luther,  Calvin,  and  others, 
that  they  lacked  sending  or  calling,  of  which 
some,  as  they  had  baptism,  so  they  had  call- 
ing of  the  Popish  Church,  to  preach  therein, 
other  had  ordinary  calling  of  the  Catholic 
Churches,  separated  from  the  Popish  heresy, 
to  be  preachers  and  pastors  of  them. 

IG.  We  see  no  such  thing  in  the  text,  for 
it  is  of  grace  and  mercy  that  we  believe  and 
obey,  not  of  the  power  of  free  will,  which 


availeth  to  nothing,  but  to  sin,  except  it  be 
made  free  by  the  grace  of  God.  Aug.  con.  2, 
ep.  pel.  ad  Boni.  lib.  3,  cap.  8.  "  We  read  in 
the  Apostle,  I  obtained  mercy  that  I  might  be 
faithful :  not  because  1  was  faithful."  Retract, 
lib.   1,  cap.  23. 

20.  The  first  grace  and  justification  being 
without  merits  by  only  faith,  is  sufficient  to 
glorification,  as  the  Apostle  saith  :  "  Whom 
God  jiistifieth  he  glonfieth."  Neither  doth 
the  scripture  teach  any  grace  or  justification 
by  merits.  It  hath  been  often  answered 
that  man's  will  is  free  from  coaction,  but 
yet  thrall  to  sin,  until  by  grace  it  be  enlarged. 

Chapter  11. 
4.  The  Greek  text  which  we  translate, 
hath  the  article  of  the  feminine  gender,  the 
Relative  or  Substantive  of  which  can  be  none 
other  but  image :  wherefore  we  add  nothina; 
but  that  which  is  necessary  to  the  understand- 
ing of  the  text,  and  is  contained  in  it. 
,  4.  You  may  as  well  say,  that  Paul  allegeth 
this  example  impertinently,  to  prove  that  a 
remnant  may  be  saved,  which  is  unknown  to 
men.  But  that  the  Church  at  other  times  hath 
been  so  hidden,  that  there  was  no  public  ex- 
ercise of  religion  in  Judah  and  Jerusalem, 
the  story  of  bcripture  is  full  of  examples. 
As  in  the  days  of  Ahaz,  when  the  altar  of 
God  was  removed,  and  an  idolatrous  altar  by 
the  High  Priest's  consent  was  set  up.  2  Reg. 
IC>.  And  cap.  17.  19.  it  is  said,  that  neither 
Judah  did  keep  the  Lord's  commandments, 
but  walked  in  the  errors  of  Israel :  where 
was  then  the  visible  church  ?  Likewise  when 
Manasseh  built  idolatrous  altars  in  the  temple 
2  Reg.  21.  4.  and  5.  Also  in  the  days  of  Anion 
which  walked  in  all  the  ways  of"^ Manasseh, 
2  Reg.  21.  22.  But  you  have  another  help, 
to  say  that  the  Church  of  Christ  resteth  upon 
better  promises  than  the  Church  of  the  Jews. 
I  pray  vou  where  is  there  any  promise  that  the 
Church  of  Christ  shall  never  be  hidden?  we 
find  a  prophecy  that  she  shall  flv  into  the 
wilderness.  A'poc.  12.  But  for  the  perpet- 
ual continuance  of  the  Church  of  the  Jews 
until  the  first  coming  of  Christ,  there  be  as 
many  and  as  good  promises,  as  for  the  Church 
of  the  Gentiles  to  continue  until  the  second 
coming  of  Christ.  Howbeit,  you  will  not  put 
us  to  prove  that  there  were  seven  thousand, 
but  seven,  or  anyone  of  our  belief,  when  Lu- 
ther began,  wherea.=i  it  is  certain  there  were 
many  thousands,  beside  them  that  were  scat- 
tered and  hidden  in  England,  France  and 
other  nations,  in  Calabria,  Piedmont,  Moravia, 
Bohemia,  and  other  places,  which  many  hun- 
dred years  bi'fore  Luther,  professed  the  same 
docfrme  of  Christ  which  Luther  taught  in 
Saxony,  and  were  called  of  the  Papists  Wal- 
denses,  Pauneres  de  Lugduno,  Leonista,  Lol- 
lardi,  Picardi,  and  l)y  such  other  opprobrious 
names  :  whose  doctrine  in  all  the  chief  points 
to  be  the  same,  witnesseth  Reinerius  an  in- 
nuisitor,  more  than  three  hundred  years  ago. 
And  I  heir  apology  ap:ainst  Rochezana,  and 
other  tiiat  submitted  themselves  to  the  Coun- 
cil of  Basil,  set  out  Anno  1431.    Also  by  the 


ROMANS 


183 


treaties  of  Claudius  Cousord  a  Doctor  of  Di- 
vinity of  Paris,  which  professeth  to  confute 
the  errors  of  the  Waldenses,  WicklilFites,  and 
other  ancient  heretics,  as  he  calleth  tlieni, 
because  they  contained  in  a  manner,  as  he 
saith,  all  the  heresies  of  this  time  lona  ago 
by  the  Popish  Cliurch  condeinn(?d.  TJiere- 
fore  it  is  a  fond  and  ridiculous  evasion,  to 
say;  there  was  not  any  that  did  believe  in  all 
points  as  Luther  did,  when  there  is  no  ancient 
writer  but  hath  some  private  opinions,  and 
perhaps  peculiar  to  himself;  yet  they  that 
consent  in  the  chief  and  necessary  Articles 
of  Faith,  notwithstanding  they  agree  not  in 
all  points,  have  been  always  accounted  mem- 
bers of  one  true  Church:  as  Anicetus  and 
Polycarp,  Victor  and  Ireneus,  Cornelius  and 
Cyprian,  Epiphanius  and  Chrysostom,  Hi- 
erom  and  Augustin,  Hierom  and  Ruffinus, 
Theodoret  and  Cyril,  Leo  and  the  Council 
of  Chalcedon,  and  such  other.  You  your- 
selves will  not  refuse  the  Thomists  and  Sco- 
tists,  Dominicans,  and  Franciscans,  Jesuits, 
and  other  Papists,  though  they  agree  not  in 
all  points  of  doctrine. 

6.  The  Apostle  speaketh  of  the  election  by 
grace  by  which  all  are  saved,  therefore  he 
excludeth  the  merit  of  all  works  as  well  of 
the  circumcised  .Tews  and  baptized  Christians, 
as  of  the  unbelieving  Gentiles :  yet  are  Chris- 
tian men  bound  of  necessity  to  do  good  works, 
not  as  causes  meriting  salvation,  but  as  the 
end  of  their  election,  Ephes.  1.  4.  Ephes.  2.  8, 
9,  10.  where  the  Apostle  sayeth,  "  We  were 
chosen  before  the  foundation  of  the  world, 
that  we  should  be  holy  and  unblameable  before 
him  in  love."  And  "you  are  saved  by  grace 
through  faith,  and  that  not  of  yourselves,  it  is 
the  gift  of  God.  Not  of  works,  lest  any  man 
should  boast.  For  we  are  his  workmanship, 
created  unto  good  works  in  Christ  Jesus, 
which  God  hath  prepared  that  we  should 
walk  in  them."  Wherefore  the  Papists  be 
not  like  ill  apothecaries,  that  for  lack  of  one 
medicine  take  another  as  good,  or  at  least  not 
hurtful,  but  like  most  venomous  serpents  that 
poison  all  things  that  they  touch  or  come 
near  unto. 

8.  God  worketh  not  as  an  evil  author  of  sin, 
but  as  ajust  judge,  in  giving  the  spirit  of  com- 
punction, and  sending  the  spirit  of  error  to 
them  that  have  deserved  to  be  deceived. 

20.  We  see  that  he  which  of  vain  presump- 
tion thinketh  he  standeth,  mav  fall,  but  he 
that  standeth  by  the  grace  of  God,  wheraof 
he  is  assured  by  a  lively  faith,  cannot  fall, 
though  he  must  always  continue  in  the  fear 
of  G5d. 

33.  Not  only  our  election,  first  calling,  and 
conversion  unto  Christ,  are  to  be  referred  mito 
God's  only  mercy,  but  also  "our  persever- 
ance unto  the  end,  and  the  reward  of  eternal 
life  in  the  end  without  end,"  as  Augustin  saith, 
"is  of  tlie  only  grace  and  mercy  of  God,  and 
not  of  the  merit  of  our  works.  For  whence 
have  I  so  great  merit,  when  mercy  is  my 
crown."  .  Ambros.  exhort,  al  virgines. 
33.  All  true  Christians  may  with  humility 


tion,  as  the  Scripture  hath  revealed  to  our 
comfort.  But  out  of  the  compass  of  God's 
word,  all  curious  searching  is  dangerous  and 
damnable.  The  books  orCalvin,  Beza,  and 
Jcrone  keep  tiiemselves  within  the  compass 
of  the  Holy  Scriptures,  and  hold  no  blasphe- 
mous or  other  erroneous  opinions,  that  dero- 
gate any  thing  from  the  glory  of  God,  or  be 
hurtful  to  the  salvation  of  men,  as  your  slan- 
derous and  malicious  pen  supposeth,  beside 
your  presumptuous  judgment,  that  they  be 
reprobates,  whereof  some  be  yet  living,  of 
whom  it  is  hard  to  pronounce,  although  they 
were  now  blasphemous  heretics,  and  you  the 
Catholic  Church,  the  contrary  of  which  is  true, 
because  God  might  give  them  repentance. 

Chapter  12. 
6.  First  you  translate  boldly,  "  the  rule  of 
faith,"  which  is  not  the  proper  signification 
of  the  word  Ratio.  Secondly,  where  all  the 
ancient  writers,  that  comment  upon  the  text 
in  a  manner,  luiderstand  the  word  Analogia, 
for  the  measure  of  every  man's  faith,  where- 
unto  God  giveth  a  gift  agreeable,  and  not  one 
understandeth  it,  for  such  "a  rule  of  faiHi,"  as 
you  suppose  :  what  credit  shall  your  interpre- 
tation have,  with  any  man  of  mean  judgment? 
But  specially  where  you  affirm,  that  it  was 
such,  "  as  being  delivered  without  writing,  all 
the  writings  of  the  New  Testament  were  tried 
and  approved  by  it :"  it  is  horrible  blasphemy 
against  the  floly  Scriptures.  That  a  rule  of 
faith  might  be  concluded  of  by  the  Apostles, 
to  direct  all  teachers  and  believers  by  it,  we 
deny  not :  but  that  this  rule  was  drawn  out 
of  all  the  Holy  Scriptures,  and  contained  no- 
thing but  that  which  is  grounded  upon  them, 
it  is  manifestly  proved,  because  the  Gospel 
which  they  preached,  was  grounded  wholly 
upon  the  Holy  Scriptures,  as  testifieth  Paul, 
Rom.  1,  2.  Act.  26,  22.  and  by  many  other 
places  of  Scripture.  And  therefore  all  your 
wrangling  is  in  vain,  to  persuade  men  without 
argument  of  Scripture,  that  there  was  such  a 
rule  unwritten  that  contained  more  than  the 
Scripture.  The  faith  which  Paul  commended 
in  the  Romans,  was  the  faith  of  the  Gospel, 
"  which  God  had  promised  before  by  the 
Prophets,  in  the  Scriptures."  That  form  of 
doctrine,  which  was  committed  to  Timothy, 
was  contained  in  the  Holy  Scriptures,  where- 
in he  had  been  trained  up  from  a  child,  and 
which  were  able  to  make  him  wise  unto  sal- 
vation, and  perfectly  instructed,  to  all  parts 
of  his  office,  2  2'm.  2.  15.  16. 17.  It  was  the 
Gospel  which  he  preached  to  the  Galatians 
set  forth  in  the  Scriptures,  and  not  a  secret 
tradition,  but  the  public  doctrine  of  justifica- 
tion by  faith,  without  all  ceremonies  and  works 
of  the  law.  But  that  "  he  feared  to  miss  the 
rule  of  truth,"  when  he  went  up  to  Jerusalem, 
after  he  hail  preached  the  Gospel  fourteen 
years,  what  is  it  but  blaspiiemous  impudence, 
to  affirm  ?  when  he  saith,  he  did  declare  to 
the  rest  of  the  Apostles  privately,  the  doc- 
trine that  he  preached  |)ublicly,  not  for  fear 
lest  he  had  missed  himself,  but  that  the  rest 


h  so  far  into  the  doctrine  of  predestina- 1  of  the  Apostles  might  give  public  te,;?timony 


ROMAiNS. 


of  his  doctrine,  to  be  ihe  same  that  theirs  was, 
against  them,  that  to  hinder  the  profit  of  his 
preaching,  reported  that  he  taught  otherwise 
than  the  rest  of  tlie  Apostles,  Ual.  2.  I'^inally, 
the  Scriptures  inspired  of  God,  were  written 
to  be  the  rule  of  truth,  for  certainty  of  faith : 
and  not  to  maintain  such  an  unwrutcn  tradi- 
tion, but  to  defend  the  truth  and  faith,  from 
all  heretical  pretences  of  secret  tradition. 
Therelore  the  Apostle  either  sjlcakeih  not  at 
all,  of  any  rule  of  truth  in  this  place,  or  else 
he  speaketh  of  tlie  articles  of  the  Creed, 
which  being  taken  out  of  the  Scriptures,  and 
containing  a  brief  sum  of  Christian  faith,  may 
be  called  that  rule  of  faitli,  according  to  which 
all  prophesying,  and  interpretation  of  the 
Scripture,  is  to  be  framed.  Where  you  say, 
that  we  have  several  rules  of  faith  amongst 
us,  it  is  true  in  form  of  words,  but  not  in  sub- 
stance of  matter.  For  as  when  heresies  arose, 
the  most  ancient  rule  of  faith,  called  the  Apos- 
tles' Creed,  was  not  sufficient,  but  another 
form  was  devised  in  the  Nicene  Council,  so, 
as  Epiphanius  testifieth,  when  other  heresies 
sprung  up,  the  Catholics  were  driven  to  set 
out  other  confessions,  or  rules  of  faith,  to  de- 
fend the  ignorant  from  their  devilish  subtleties, 
and  to  sift  out  dissemblers,  that  would  hide 
their  heresies  under  the  forms  of  words,  used 
in  the  former  confessions,  after  the  sairie  man- 
ner, are  our  confessions  nOw  diverse,  yet  all 
agreeing  in  the  substance  of  faith,  as  the  book 
ofthe  Harmony  of  Confessions,  doth  evidently 
declare.  The  form  of  conference,  or  pro- 
phecy used  in  the  primitive  Church,  aiid  in 
divers  Churches  at  this  day,  observeth  even 
the  same  rule  of  faith,  that  Paul  speaketh  of, 
and  that  was  observed  in  the  primitive  Church, 
how-soever  you  scorn  it,  and  slander  it. 

Chapter  13. 
1.  Clirysostom  upon  this  place  saiih,  Horn. 
23.  "  he  showeth  that  these  things  are  com- 
inanded  to  all  men,  both  Priests  and  Monks, 
and  not  to  temporal  men  only  which  he  de- 
ciareth  in  the  beginning,  when  he  said.  Let 
every  soul  be  subject  to  the  highest  powers: 
although  thou  be  an  Apostle,  although  thou  be 
an  Evangelist,  although  thou  be  a  Prophet, 
althouoh  thou  be  whatsoever  thou  art :  for 
this  siibjection  doth  not  overthrow  religion." 
And  if  Heathen  Princes  are  to  be  obeyed  of 
all  men,  in  all  things  that  are  not  against  the 
Christian  religion,  how  much  more  Christian 
Princes,  in  matters  that  are  agreeable  to  Chris- 
tian faith  and  religion.  Seeine  that,  as  Augustin 
snilh,  they  "serve  God  as  Kings,  making  just 
laws,  and  destroying  idolatry  as  Hezekiah 
did.'  The  same  father  counteth  him  "  not  so- 
ber, that  would  say  to  Christian  Kings  :  Take 
no  care  in  your  Kingdom,  of  whom  the  Church 
of  your  Lord  is  defended  or  oppumed  :  it 
pertaineth  not  to  you,  who  in  your  dominion 
will  be  religious  or  sacrilegious,  to  whom 
it  rnay  not  be  said  it  pertaineth  not  unto 
you,  who  in  your  dominion  will  be  (•hast(> 
or  unchaste."  Epuit.  50.  Bonifacio.  There- 
fore it  standcth  with  God's'  holy  will  and 
Ordinanoe,  that   Princes  should  make  laws 


to  maintain  true  religion,  and  to  suppress 
false  reUgion,  whereunto  all  men  are  com- 
manded to  be  obedient. 

2.  If  Heathen  Princes  command  any  thing 
m  matters  of  rehgion  that  is  agreeable  to  true 
religion,  they  are  to  be  obeyed,  even  in  mat- 
ters of  relimon.  As  Cyrus  m  the  law  which 
Jie  made  for  building  the  Temple.  Ezra  I. 
Darius,  as  well  for  building,  as  for  offering  of 
sacrifice.  Ezra  6.  Arta.xerxes,  for  reforma- 
tion of  the  Church,  by  the  discretion  and  wis- 
dom of  Ezra.  Ezra  7.  Darius  the  Median, 
for  worshipping  ofthe  true  God.  Dan.  6.  27. 

4.  We  give  no  more  to  the  secular  powen 
than  is  due  by  the  word  of  God.  Wickliff 
was  slandered  to  deny  obedience  to. Princes, 
and  spiritual  Pastors,  for  he  denied  neither  of 
both.  But  proved  that  the  Pope  was  Anti- 
christ, and  his  Clergy  were  no  Pastors  of  the 
Church,  but  wolves.  The  Protestants  at  this 
day,  as  always,  are  obedient  even  to  wicked 
Princes  unto  death  and  martyrdom.  The  Pa- 
pists conspire  most  horrible  treason  to  mur- 
der Christian  Princes,  and  to  invade  their 
land  with  strangers,  as  it  is  manifest,  to  the 
reproach  and  shame  of  that  murdering 
heresy. 

6.  The  old  Popish  divinity,  was,  that  the 
Popish  Clergy  were  exempt  from  tribute,  by 
the  law  of  God,  whereby  they  may  claim,  as 
well  to  be  exempt  from  obedience,  by  the  law 
of  God,  to  civil  Magistrates.  And  Antichrist 
their  head,  doth  yet  claim,  not  only  to  be  ex- 
empt from  obedience  to  any  Prince,  but  also 
to  be  superior  to  all  Princes,  and  to  have 
right  of  both  the  swords,  spiritual  and  tempo- 
ral :-and  to  depose  and  deprive  civil  Princes  of 
their  government,  as  we  have  a  fainihar  ex- 
ample in  the  Bull  of  Pius  5.  against  our 
Sovereign. 

8.  Here  we  learn,  that  he  which  loveth  his 
neighbour  as  himself,  hath  fulfilled  the  law 
of  tlie  second  Table.  But  we  never  saw  the 
man,  nor  ever  shall,  that  loved  his  neighbour 
as  himself.  Therefore  imperfect  love  doth 
not  perfectly  fulfil  the  law :  and  it  is  still  im- 
possible to  keep  the  commandments,  in  such 
perfection,  as  the  justice  of  the  law  requireth. 

Chapter  14. 
2.  We  never  went  about  to  prove  by  this 
place,  or  by  any  other,  that  Christians  are  free 
from  fasthig,  or  from  obeying  the  Church's 
commandment,  or  Christ's  example  in  fasting 
witjiout  superstition.  But  we  condemn  your 
Antichristian  forbidding  of  meats  to  .'jome 
men  at  all  times,  and  to  all  men  at  some  times 
for  religion's  sake,  and  for  greater  holiness, 
which  IS  no  fasting,  but  a  change  of  diet. 
And  where  you  say,  you  forbid  no  meat,  but 
for  chastising  of  nien's  bodies,  it  is  false  :  for 
you  leave  them  all  things  that  may  inflame 
the  body  to  lust,  beside  flesh,  as  wine,  spices, 
fruits,  and  all  dainty  fishes  in  which  of  an- 
cient time,  was  counted  the  greatest  delicacy. 
And  Durand  faith  plainly,  that  fish  is  eaten 
in  fasting  days, "  because  God  hath  not  cursed 
the  waters,  because  remis-sion  of  sins  should 
be  by  the  water  of  baptism  :  for  this  clement  is'' 


ROMANS. 


185 


moat  worthy,  which  Wviahetli  away  lilthmess, 
and  upon  which  the  Spirit  of  the  Lord  before 
the  constitution  of  the  world  was  carried  ;  but 
he  cursed  the  earth  in  the  works  of  inan, 
hereof  it  is,  that  it  is  not  lawful  to  cat  in  the 
fasting  days,  any  kind  of  flesh  that  liveth  in 
the  land  :'  whereby  it  is  plain,  howsoever  you 
would  cloak  the  matter,  your  prohibition  of 
flesh  is,  because  it  was  hypocritically  deemed, 
not  only  unckan,  but  also  cursed.  Dur.  lib. 
6.  cap.  de  aliis  Jejuniis. 

5.  We  use  no  deceit,  but  show  tlie  Chris- 
tian liberty  in  respecting  all  days  alike,  that 
are  not  discerned  by  the  coinniandment  of 
God.  As  for  the  doinp  of  your  festivities,  we 
condemn  as  open  idolatry,  by  manifest  texts 
of  Scripture,  forbidding  God's  honour  to  be 
given  to  creatures  :  ana  yet  the  days  appoint- 
ed by  the  Church  for  exercise  of  religion,  we 
observe,  and  that  without  superstition. 

5.  In  things  of  their  own  nature  indifTerent, 
the  Apostle  requiretli,  that  every  man  cer- 
tainly be  persuaded,  how  far  Christian  liberty 
extendeth,  and  how  it  is  to  be  used. 

23.  Augustin  applieth  this  text,  to  prove 
that  all  the  actions  of  infidels  are  sin,  even 
those  that  seem  to  be  virtues,  and  good  works, 
saying  that  "virtue  must  be  dehned  not  by 
the  actions  but  by  the  ends."  Contra  Juli.  lib.  4. 
cap.3.  where  he  handleththe  question  at  large, 
and  saith,  "When  a  man  doth  any  thing, 
wherein  he  seemeth  not  to  sin,  if  he  doth  it 
not  to  that  end,  for  which  he  ought  to  do  it,  he 
is  convinced  to  sin."  Therefore  though  ho- 
nouring of  parents,  and  such  like  actions  be  not 
sinof  themselves,  yet  are  they  sin  inan  infidel, 
because  he  honoureth  not  his  parents  for  that 
end  he  ought  to  do.  "Of  all  things  which 
infidels  do,  it  is  said,  all  that  is  not  of  faith  is 
sin."  To  the  Pelagian  he  saith,  as  we  may 
say  to  the  Papists.  "  All  the  rest  of  theirs, 
that  seem  among  men  to  have  some  praise, 
let  them  seem  to  thee  to  be  true  virtues,  let 
them  seem  to  be  good  works,  and  to  be  done 
without  all  sin.  For  my  part  I  know  this, 
that  a  good  will  doth  them  not:  hut  an  un- 
faithful and  mildly  will  is  not  good."  Contra 
duas  epist.  Pel.  ad  Boni/acium  li.  3:  ca.  5,  he 
saith,  "  Without  faith  even  those  which  seem 
to  be  good  works,  are  turned  into  sins  :  for 
all  that  IS  not  of  faith  is  sin."  Fulfrent.  de  remiss, 
peccat.  li.  2.  c.  19.  Leo,  sermo  2.  de  jejunio.  Pen- 
tecost. Hesych.  in  Levit.  li.  1.  ca.2.  Prosper,  cont. 
Cass.  ca.  22.  Devita  contemplat.  li.  3.  ca.  1.  That 
which  Luther  saith  of  Christian  men's  good 
deeds,  is  true  in  his  meaning:  namely  in  re- 
spect of  the  perfection  of  justice,  which  God's 
Law  requireth,  whereunto  no  man  can  attain 
in  any  good  deed  that  he  doth.  Therefore 
good  deeds  are  rewarded  according  to  grace, 
and  not  according  to  merit. 

Chapter  15. 
8.  Christ  did  execute  his  office  principally 
toward  the  Jews,  but  not  only.  He  preached 
to  the  Samaritans.  .John  4.  In  the  parts  of 
Tyre  and  Sidon,  he  healed  the  woman  of  Ca- 
naan's daughter.  A/a«.  15.  He  died  and  rose 
again,  as  well  for  the  Gentiles,  as  the  Jews. 


25.  He  meaneth  all  "  the  poor  Christians 
at  Jerusalem  :"  so  doth  Chrysostom  interpret 
the  word,  and  not  of  any  special  men,  such 
as  had  forsaken  their  goods.  Horn.  30.  Theo- 
doret  also  "  of  all  the  noor  faithful,  according 
as  he  was  required  by  Peter,  James,  and 
John,  to  be  mindful  of  the  poor  :"  and  so  the 
text  is  plain. 

Chapter  Hi. 

3.  The  words  going  before,  declare  Chry- 
sostom's  meaning:  "They  had  no  small 
comfort  of  this  salutation,  for  it  declared  to- 
kens of  honour  and  love,  and  great  fellow- 
ship of  grace."  The  comfort  therefore  they 
took  in  the  honour  and  love  that  was  showed 
to  them  by  the  Apostle's  salutation,  was  a 
great  grace  to  persuade  them  that  they  were 
partakers  with  him  of  the  common  grace  of 
God. 

14.  The  Protestants  reason  not  so  fondly  as 
you  do  falsely  report  them,  but  thus.  Peter 
is  not  here  saluted.  Ergo,  it  is  not  like,  that 
he  was  at  this  time  at  Rome. 

16.  In  both  these  points  concerning  Peter, 
you  pass  yourselves   in    impudency,    either 
when  you  say  that  we  hold  he  was  not  pre- 
ferred  before  the  other  Apostles,  for  we  ac- 
knowledge that  he  was  in   primacy  of  con- 
fession the  first ;  or  when  you  defend  that  he 
was  so  preferred  above  the  rest  of  the  Apos- 
tles, that  they  were  not  equal  with  him  in  ho- 
nour and  authority,  but  he  made  their  head 
and  pope,  and  they  but  his  inferior  bishops  or 
chaplains.     In  the  second,    whereas  you  af- 
firrn  us  to  hold  that  he  was  never  at  Rome, 
which  none  did  but  only  one  Vlricns  Vellenus, 
whose  reasons  you  have  not  yet  satisfied; 
whereas  we  only  affirm,  that  he  could  not 
come  thither  so  soon,  nor  tarry  there  so  long, 
as  some  of  the  ancient  Fathers  aflirm  :  be- 
cause the  testimony  of  the   scripture   doth 
prove   the  contrary.      But  whereas  you  go 
about  to  convince  us  by  very  sense  and  sight 
of  trhe  monuments  of  his  sent,  and  sepulchre, 
it  is  a  ridiculous  matter.    For  how  are  you 
able  to  prove  that  Peter  sat  in  such   a  chair, 
as  is  showed  at  Rome?      As  for  his  sepul- 
chre, what  mockeries  have  you   made  of  it, 
when  half  his  body  is  at  Peter's  in  Rome,  the 
other  half  at  Paul's  :  and  yet  he  hath  another 
head  at  John  J.aleran.     And  his  nether  jaw 
with  the  beard  upon  it,  is  in  France  at  Poic- 
tiers.     At  Triers  many  of  his  bones.      At  Ge- 
ncva  was  part  of  his  brain,  which  was  found 
to  be  a   Pumice  stone  :    like  as    Anthony's 
arm,  was  found  to  be  a  hart's  pissel.    And 
but  lately  at  Tours  in  an  Agate,  which  was 
worshipped  as  the  image  of  the  Virgin  Mary, 
was  graven  the  image  of  Venus,  lamenting 
the  death  of  her  minion  Adonis  ^hat  was  slain 
with  a  boar.     Within  a  silver  arm  was  found 
none  other  relic,  but  a  bawdy  song,  written  in 
paper,  and  a  card  called  the  knave  of  rick- 
ques,  wrapped  in  many  foldings  of  silk  These 
and  ten  thousand  such  other  monuments  of 
saints'  relics,  will  make  us  never  to  doubt, 
but  Peter  was  buried,  wheresoever  you   snv 
his    sepulchre    is.       But   touching    Peter's 


13G 


ROMAIsS. 


preaching  at  Rome,  aliliough  the  consent  of 
the  most  ancient  writers  wliich  you  heap  up 
without  need,  argueth  that  there  was  a  com- 
mon opinion  thereo  :  yet  seeing  it  is  not  set 
forth  in  the  scripture,  it  is  no  article  ot  our 
belief.  Many  false  things  were  reported  im 
mediately  after  the  Apostle's  death,  and  of 
many  believed  as  true.  Ireneus  saith,  that  it 
was  affirmed  by  all  the  ancients  of  Asia,  that 
John  the  Evangelist  told  them  that  our  Sa- 
viour Christ  was  between  forty  and  fifty  years 
old  when  he  suflered ;  yea,  some  of  them  that 
had  seen  other  of  the  apostles,  afFirmed,  that 
they  heard  the  same  of  their  mouths.  Irenevs 
C  lib.  2.  cup.  39.     Yet  this  is  proved  to  be  most 

false,  by  the  story  of  the  gospel.  And  why 
might  not  the  report  of  Peter's  preaching  at 
Rome,  come  first  from  such  a  beginning  '■ 
which  being  once  received,  as  a  story,  by  all 
that  come  after,  is  taken  for  a  truth  :  as  in 
matters  of  histories  many  fables  are.  But 
Peter  himself,  you  say,  testifieth  that  he  was 
at  Rome,  calling  it  Babylon,  as  divers  ancient 
fathers  do  judge  :  a  simple  testimony  for  the 
credit  of  Rome,  that  Peter  writing  to  the  Jews 
that  were  dispersed  in  so  many  nations,  de- 
famed tlie  see  of  his  bishopric,  by  tiie  name 
of  Babylon.  Why  should  we  not  rather  think, 
that  Peter  being  the  chief  Apostle  of  the  cir- 
cumcision, was  then  at  Babylon  in  Egypt : 
the  rather,  for  that  Mark  which  was  Bishop 
of  Alexandria,  near  unto  him,  was  then  with 
him,  or  else  at  Babylon  in  Assyria?  Con- 
ceriiing  the  time  of  his  coming  to  Rome,  the 
ancient  writers  do  not  agree.  Eusebius 
saith  it  was  ui  the  time  of  Claudius.  But  by 
Hierom,  who  saith  he  sat  there  25  years 
until  the  last  year  of  Nero,  it  must  follow,  that 
he  came  thither  the  second  or  third  of  Clau- 
dius. Yet  Damasus  saith,  he  came  to  Rome 
in  the  beginning  of  Nero's  empire,  and  sat 
there  25  years,  whereas  Nero  reigned  but  14 
years,  fle  saith  also,  that  his  disputation 
with  Simon  Magus,  was  in  the  presence  of 
Nero  the  emperor.  Eusebius  reporteth  it 
tmder  Claudius.  Anterius  Bishop  of  Rome, 
asNicephorus  testifietli,  did  write, that  Peter 
was  translated  from  Antioch  to  Rome,  and 
from  thence  he  passed  to  Ale.xandria  because 
he  might  more  profit  the  church  there.  Nkeph. 
lib.  \i.  cap.  39.  Damasus  saith,  he  consecrated 
Clemens  Bishop  in  his  place.  Ireneus  saith, 
that  Linus  was  made  bishop  by  Peter  and 
Paul,  and  after  him  Aiiacletus,  and  the  third 
was  Clemens,  lib.  3.  mp.  3.  Tcrtullian  saith, 
Clemens  was  the  first  after  Peter.  So  that 
although  most  of  the  ancient  writers  do  make 
mention  of  Peter's  being  at  Rome,  yet  there 
is  great  variety  of  their  reports,  as  in  a  matter 
whereof  they  had  no  certain  ground.  Not- 
withstanding, for  the  consent  of  so  many 
writers,  and  the  ancient  received  opinion,  we 
are  content  to  acknowledge  thai  he  was  there 
ns  a  inaiier  of  story,  not  as  an  article  of  faith. 
As  for  the  fond  imaginations  and  devices  that 
you  have,  how  he  might  be  at  Rome,  and  not 
to  be  saluted  bv  the  Apostle,  are  to  no  pur- 
pose. Seeing  it  is  manifesf.  that  this  epistle 
needelli  not  to  have  been  written  unto  them  ' 


:  if  Peter  had  been  so  long  resident  with  them 
Be.side  that,  when  Paul  did  write  his  epistles 
j  from  Rome,  he  was  not  there,  as  appeareth 
I  not  only  by  no  salutations  sent  from  him,  as 
there  are  from  other:  but  also,  that  Paul 
writeth,  that  at  his  first  appearance,  all  men 
forsook  him,  which  Peter  would  not  have 
done,  2  Tim.  4. 16:  All  men  sought  their  own, 
when  he  wrote  to  the  PhilippiaiTs,  l^liiL  2.  21, 
where  he  would  have  excepted  Peter,  it  he 
had  then  been  at  Rome.  Finally,  when  Paul 
was  brought  prisoner  to  Rome,  Peter  was 
not  there,  for  he  would  have  given  him  enter- 
tainment, as  the  rest  of  the  brethren  did, 
Act.t  28.  Where  you  say,  that  we  might 
as  well  say,  that  John  was  never  at  Ephe 
sus,  because  Paul  saluteth  liim  not :  I  an- 
swer, we  use  not  so  to  conclude.  But  we 
take  it  to  be  very  unlike,  that  John  was  there 
at  that  lime,  when  Paul  did  write.  'J'o  con- 
clude, the  chair  of  Peter  is  Peter's  doctrine, 
which  we  do  most  gladly  embrace.  The 
church  of  Rome  when  it  was  the  church  of 
Christ,  was  unjustly  condemned  by  the  Do- 
natists.  But  now  that  the  pope  sitteth  in  Ba- 
bylon, as  Antichrist,  because  he  teacheth  not 
Peter's  doctrine,  but  in  Simon  .Magus'  seal, 
where  all  things  are  to  be  sold  for  money,  the 
See  of  Rome  is  justly  called  the  chair  of 
pestilence,  and  not  the  chair  of  the  Apostles. 

16.  Your  Popish  Pax  is  scarce  as  good  as 
an  apish  imitation  of  the  Apostle's  kiss  =  who 
doth  not  institute  a  ceremony  of  a  supersti- 
tious toy  to  be  kissed  at  the  mass,  but  willeth 
that  the  manner  of  salutation,  which  was 
then  usual,  to  be  performed  with  a  kiss, 
should  be  reverently  used,  in  holiness  and 
sincerity.  And  of  such  a  kiss  speaketh  Ori- 
gen  used  in  the  church,  after  prayers,  not  of 
the  Pax  at  Mass. 

17.  The  common  opinion  was  that  Peter 
the  chief  of  the  Apostles  did  first  preach  to 
the  Romans,  which  peradventure  was  so, 
peradventure  not  so.  And  more  like  it  was 
not  so,  because  neither  Luke  in  the  Acts 
showeth  it,  nor  the  Apostle  putteth  them  in 
mind  of  the  credit  and  authority  of  Peter  by 
whom  they  were  converted. 

17.  The  form  of  doctrine  that  was  deliver- 
ed to  the  Romans,  was  taken  out  of  the  holy 
scriptures,  although  there  had  been  never  a 
book  of  the  New  Testament  written  at  that 
time,  as  you  say  :  yet  Eusebius  saith  that 
Mark's  Gospel  was  written  immediately  after 
their  conversion.  And  about  the  same  time, 
as  Ireneus  testifieth,  Matthew's  Gospel  was 
written,  lib.  3.  cap.  1.  Yea  by  Eusebius,  who 
citeth  it  out  of  Clemens,  it  appears  that  the 
Romans,  not  satisfied  with  the  preaching  only 
without  writing,  entreated  Mark  to  put  it  in 
writing  for  their  perpetual  instruction  of  those 
things,  which  when  he  liad  performed,  Peter 
approved  iheir  devotion,  confirmed  the  writ- 
ing, and  by  his  authority  delivered  it  to  be 
read  in  the  church.  Eiiseb.  lib.  2.  cap.  14.  citing 
Chmrns  in.  Hi/p.  &.  Hierom  in  cat.  Which 
testimony,  if  it  be  true,  declareth  manifestly, 
thai  Mark's  Gospel  containeth  the  tbrm  of 
doctrine  which  Peter  delivered,  and  is  that 


I.CORINTHIANS. 


187 


doctrine  whereby  Paul  willeth  them  to  ex- 
amine all  sects  that  rise  up  among  them.  But 
if  that  were  a  perpetual  and  general  mark 
which  you  say  he  giveth,  that  men  should 
admit  nothing  but  that  which  they  have  learn- 
ed at  their  conversion  ;  those  nations  which 
were  converted  by  the  Arians,  should  never 
have  become  true  Catholics.  The  nations  of 
the  Russians,  Bulgarians,  and  others  convert- 
ed by  the  Grecians  since  their  schism,  should 
never  be  brought  to  the  unity  of  the  Church 
of  Rome.  And  such  as  from  Judaism,  I'a- 
ganisni,  Mahoinetism,  and  ignorance,  are 
converted  by  us  to  Christianity,  might  never 


become  Papists,  if  your  own  mark  be  a  good 
and  perpetual  rule,  as  you  say   it  is,  being 

fiven  by  the  Apostle.  But  we  must  first 
now  by  whom,  and  unto  what  religion,  men 
were  first  converted  into  Christianity,  and  if 
it  be  certain  they  were  converted  to  pure  and 
sincere  religion  at  the  first  they  must  always 
hold  it.  Otherwise  it  is  no  constancy,  but 
devilish  obstinacy  to  continue  in  any  error 
that  is  contrary  to  the  holy  scriptures,  upon 
any  pretence  whatsoever. 

18.  This  note  agreeth  to  no  heretics  that 
ever  were  more  aptly  than  to  the  pope  and 
his  clergy. 


ANSWER  TO  THE  ANNOTATIONS  ON  THE  FIRST  EPISTLE  OF  PAUL 
TO  THE  CORINTHIANS. 


Chapter  1. 

5.  The  ordinary  way  of  attaining  to  faith, 
is  by  hearing  the  word  of  God  preached,  yet 
many  have  been  converted  by  reading  oiily. 
The  Bereans  at  their  first  conversion,  joined 
reading  of  the  scriptures,  with  the  Apostles' 
preaching.  Acts  17,  11.  Timothy  was  not 
only  taught  by  his  grandmother  and  mother, 
but  even  from  a  young  child,  brought  up  in 
the  reading  of  the  scriptures.  2  Tim.  3,  15. 
And  this  is  the  right  order  of  bringing  up  of 
children  in  Christian  religion.  That  they  be 
not  only  taught  by  their  parents,  or  masters, 
and  pastors,  but  also  trained  up  in  reading 
of  the  scriptures.  But  if  they  that  have  the 
charge  to  see  children  catechised,  do  neglect 
their  duties,  children  coming  to  the  years  of 
discretion,  being  stirred  up  by  God's  spirit  to 
read  the  scriptures,  may  learn  their  faith  out 
of  the  scriptures  only,  which  are  able  to 
make  them  wise  unto  salvation,  as  the  Apostle 
teacheth,  through  faith  in  Christ  .lesus.  And 
a  wiser  work  may  be  made  of  only  reading 
the  scriptures,  than  is  usually  made  among 
Papists,  where  the  children  are  brougUt  up  in 
ignorance  and  idolatry,  instead  of  Christian 
faith  and  religion. 

30.  ]f  we  have  justice,  sapience,  or  sanctity 
of  our  own,  we  may  glory  in  our  own,  and 
not  in  the  Lord.  But  Christ  is  made  to  us 
from  God,  not  only  the  beginning,  but  the 
perfection  of  wisdom,  justice,  and  sanctifica- 
tion,  as  he  is  of  redemption.  For  as  rightly 
you  may  say,  we  have  redemption  in  us  of 
our  own,  as  that  we  have  justice,  wisdom, 
holiness.  2  Cor.  5,  21.  The  Apostle  saith  : 
That  we  are  made  the  justice  of  God  in 
Christ,  as  Christ  was  made  sin  for  us,  which 
\vas  none  otherwise,  than  by  imputing  our 
sins  to  him,  as  his  justice  is  imputed  to  us. 
And  forthe  gifts  of  wisdom,  justice,  holiness, 
which  we  have  of  God's  grace,  they  are 
in  us,  but  not  sufficient  to' make  us  wise, 
holy,  just  before  God,  that  we  may  deserve 
eternal  salvation,  hut  of  his  mere  grace,  we 
are  washed,  justified,  and  sanctified,  in  the 
nnme  of  our  I/ord  .lesus,  bv  the  working  of 
,God's  spirit 


Chrysostom  understandeth  Christ  to  be  so 
the  author  of  wisdom,  holiness,  and  justice, 
as  he  is  apprehended  by  faith  :  That  Christ 
is  made  unto  us  wisdom,  justice  and  holi- 
ness. "  It  is  not,"  saith  he,  "  of  essence  or 
substance,  but  of  faith.  Therefore  he  saith 
in  another  place,  that  we  are  made  the  jus- 
tice of  God  in  him.  In  1  Cor.  horn.  3.  The- 
odoret  upon  this  text  saith  :  "  You  are  not 
named  by  him,  or  by  him,  but  you  are  ac- 
counted worthy  of  regeneration  in  Christ,  he 
hath  given  you  true  wisdom,  he  hath  given 
you  remission  of  sins,  and  vouchsafed  you 
of  justice,  and  hath  made  you  holy,  bein^  de- 
livered from  the  tyranny  of  the  devil.  It  is 
meet  therefore  to  rejoice,  not  because  of 
men,  but  of  God  which  hath  saved  you." 
Oecumenius  saith,  "  He  hath  done  all 
these  things,  that  no  man  should  think  him- 
self to  be  anything,  neither  should  glory  in 
himselti  but  in  God."  Bede  saith  upon  this 
text:  "Christ  the  highest  God,  is  the  true 
justice,  or  else  he  being  the  true  God  is  the 
highest  justice,  which  truly  we  ought  to  hun- 
ger and  thirst  for,  the  same  is  our  justice  in 
this  peregrination,  and  wherewith  we  hope 
to  be  satisfied  hereafter,  the  same  is  our  full 
justice  in  eternity."  The  same  also  be  the 
words  of  Augustin.  Ep.  85.  The  author  of 
the  Commentary  in  Hierom's  name  saith, 
"  Whereas  Christ  is  the  wisdorri  of  God,  yet 
when  one  believeth  in  him,  Christ  is  made 
wisdom  to  hiin."  These  ancient  fathers, 
join  with  us  in  the  exposition  of  this  place. 

Chapter  2. 
11.  You  quote  Luke  "15,  7,  to  prove  that  God 
giveth  extraordinary  grace  to  all  Angels  and 
Saints,  to  understand,  not  only  our  vocal 
prayers,  but  also  our  inward  repentance  and 
desires,  so  far  as  is  convenient  to  our  ne- 
cessity. But  first,  there  is  no  mention  of 
Saints,  in  that  place,  but  generally,  that  there 
shall  be  joy  in  heaven,  which  is  expounded 
in  that  tenth  verse,  to  be  before  the  Angels 
Secondly,  there  is  no  mentionof  any  prayers, 
vocal  or  mental,  but  of  the  repentance  of  a 
sinner,  when  God,  whose  only  work  it  is,  to 


1.  CORINTHIANS. 


convert  a  sinner,  doth  reveal  it.  Thirdly,) 
neither  in  that  place,  nor  in  any  other  ot  the  I 
scripture,  it  can  be  proved,  that  God  useth . 
the  ministry  of  saiats  departed,  for  ourne-i 
cessities.  Therefore  that  place  maketh  no- 1 
thing  to  show  how  saints  hear  our  prayers.      | 

12.  We  challenge  no  particular  spirit,  but  i 
the  spirit  of  adoption,  by  which  every  one  of 
us  doth  cry  Abba,  fathe"r,  and  is  assured  of 
the  inheritance  of  God's  children,  which  Pa- 
pists understand  not,  because  they  are  void 
ofit.  Yet  the  whole  discourse  of  the  Apostle, 
proveth  that  he  speaketh  thereof,  and  not 
only  of  the  revelation  of  knowledge  to  the 
Apostles,  by  whom,  without  testimony  of  the 
same  spirit.  Christian  men  know  the  same. 
But  if  any  man  hath  not  the  spirit  of  Christ, 
saith  the  Apostle,  he  is  none  of  his.  Rom. 
8,  9.  Augustin  so  understandeih  this  place, 
liiai  it  pertaineth  to  the  special  revelation  of 
God's  spirit  in  every  true  Christian  that  is 
made  just.  "  We  beloved,"  saith  he,  "  that 
we  may  be  our  Lord's  friends  :  let  us  know 
what  our  Lord  doth,  for  he  himself  maketh 
us  not  only  men,  but  also  just  men,  and  not 
we  our.scl'ves.  And  that  we  may  know  this, 
who  maketh  but  he  himself  ?  For  we  have 
not  received  the  spirit  of  tliis  world,  but  ths 
spirit  which  is  of  God,  that  we  may  know 
those  things  which  are  given  to  us  of  God. 
Jo.Vi  Tract.Sb. 

14.  The  spiritual  man  is  he  that  judgeth 
and  discerneth  tlie  truth  of  spiritual  things, 
by  the  spirit  of  Christ  bearing  witness  to  his 
word,  and  by  the  same  discerneth  the  true 
church  from  the  false,  the  church  of  God 
from  the  congregation  of  Heretics.  For  the 
church  hath  not  a  spirit,  teaching  otherwise 
than  the  Holy  GhoSt  hath  taught  in  the  Scrip- 
tures, but  agreeable  thereunto,  and  confirm- 
ing the  doctrine  taught  in  the  Scriptures, 
which  Ireneus  doth  in  part  declare,  in  the 
ne.xt  cliapter,  but  more  at  large,  cap.  65,  of 
the  same  book :  showing  by  what  means  a 
member  oi  the  church  which  is  a  spiritual 
man,  attaineth  to  such  knowledge,  namely  by 
diligent  reading  and  studying  of  the  Scrip- 
tures. "He  that  is  a  spiritual  man  indeed, 
shall  interpret  every  one  of  these  things  that 
are  spoken,  whatsoever  we  have  sliowed, 
that  the  Prophets  have  spoken  in  the  whole 
course  of  the  Scripture,  in  what  form  of  our 
Lord's  disposition,  it  is  spoken,  and  showin" 
the  holy  body  of  the  work  of  the  Son  of  God 
knowing  always  the  same  God,  and  aeknow- 
ledaing  always  the  same  word  of  God,  al- 
though he  be  now  made  manifest  unto  us,  and 
always  acknowledging  the  same  spirit  of  God, 
although  in  these  last  times  he  is  newly  pour- 
ed forth  upon  us,  and  from  the  creation  of  the 
world,  to  the  end,  upon  mankind  itself,  by 
whom,  they  that  believe  God  and  follow  his 
word,  obtain  that  salvation,  which  is  of  him. 
But  they  which  depart  from  him,  and  despise 
his  commandments,  and  by  their  works  do 
diehcnour  him  that  hath  made  them,  and  by 
their  opinion  do  blaspheme  him  that  feedetn 
them,  do  heap  unto  themselves  most  just 
judgment.  Tliis  man  therefore  trieth  all 
men,  he  himself  is  tried  of  nn  man,  neither 


■blaspheniing  his  Father,  nor  making  void  his 
dispositions,  nor  accusing  the  fathers,  nor 
dishonouring  the  Prophets,  either  saying  that 
they  are  of  another  God,  or  again,  that  the 
prophecies  have  been  of  divers  substances. 
And  we  say  against  all  Heretics,  and  first 
against  those  that  be  of  Marcion's  side,  and 
against  those  that  are  like  to  them,  saying, 
that  the  prophets  are  of  another  God  :  Read 
ye  more  diligently  the  gospel  which  is  given 
us  by  the  Apostles,  and  read  luore  diligently 
the  prophets,  and  you  shall  find  all  the  doing, 
and  all  the  doctrine,  and  all  the  passion  of  our 
Lord  preached  or  set  lorth  in  them."  If  aM 
the  doctrine  of  Christ  be  set  fortii  in  the 
Scriptures,  and  so  plainly  that  it  may  by  dili- 
gent reading  be  found  even  of  Heretics,  [the 
spirit  of  the  church  teaching  nothing  but  that 
which  is  set  forth  in  the  Scriptures. 

Chapter  3. 
8.  Every  man  shall  receive  reward  accord- 
ing to  his  labours,  but  not  according  to  the 
merit  of  his  labours.  Neither  doth  the  Scrip- 
ture in  the  original  tongues,  ever  use  the  words 
of  meriting  and  deserving,  in  the  case  of  re- 
ward, nor  any  words  thai  are  correlative  unto 
it.  For  the  word  Merces,  or  iitaBog,  or  reward, 
hath  relation  unto  God's  promise,  and  not  to 
the  merit,  worthiness,  or  desert  of  the  work- 
And  where  you  say  in  the  end,  that  we  have 
a  frivolous  evasion,  to  say  that  the  reward  is 
not  due  to  our  works,  but  to  God's  promise, 
we  say  not  so,  but  that  the  reward  is  due  to 
our  works,  not  in  respect  of  their  merit  or 
worthiness,  but  in  respect  of  God's  promise. 
As  if  a  king  should  make  a  proclation,  that 
every  one  which  laboureth  one  day  in  his 
building,  shall  receive  a  thousand  pound,  we 
say  the  reward  is  here  due  to  the  work,  but 
not  in  respect  of  the  merit,  worthiness,  or 
desert  of  the  labour,  but  in  respect  of  tiie 
king's  promise.  Much  more  in  the  reward 
of  eternal  life,  which  is  God's  free  gift,  and  is 
infinitely  more  worth  than  our  labour,  yet  due 
to  hi:*  promise,  who  also  giveth  will  and 
ability,  to  work  that  whereunto  he  repayeth 
reward.  But  you  add,  that  the  sense  of  merit, 
is  contained  in  the  Scripture,  though  the 
word  be  not,  because  "  the  joy  of  heaven  is 
called  retribution,  repayment,  hire,  wages, 
works,  then  the  works  can  be  none  other  out 
the  value,  desert,  price,  worth,  and  merit  of 
the  same."  First,  I  answer,  that  the  joy  of 
heaven  is  never  called  in  Scripture  by  the 
slavish  name  of  hire  or  wages.  For  ^tiados, 
si^nifieth  a  reward  of  mere  grace,  as  well  as 
a  hire  or  wages.  And  so  the  Apostle  useth 
it  plainly,  Rom.  4.  4,  saying,  To  him  that  work- 
eth,/ii<r0o«,  reward,  is  not  reckoned  according 
to  grace,  but  according  to  debt.  Therefore 
the  word  reward,  doth  signii'y  as  well  that 
which  is  given  according  to  grace,  as  that 
which  is  due  in  respect  of  desert.  And  so  it 
is  always  taken,  when  the  joy  of  heaven  is 
called  a  reward,  because  astlie  Apostle  saith, 
we  are  saved  of  grace,  and  not  of  works, 
Ephes.2.  8.9.  And  lest  you  should  fly  to 
your  distinction  of  the  first  grace  and  justifi- 
cation, tiie  Apostle  saith,  v/e  are  so  saved  by 


1.  CORINTHIANS. 


ioO 


grace,  that  when  we  were  dead  in  sin,  God 
hath  quickened  us  with  Christ,  and  raised  us 
up  vyith  hiin,  and  placed  us  in  heaven  with 
Christ,  and  in  Christ  Jesus.  Wherein  is  com- 
prehended grace  of  final  perseverance  and 
glorification.  For  who  shall  brin^usdown, 
pein^  once  placed  in  heaven  with  Christ,  and 
in  Christ:  he  may  as  soon  pull  Christ  out  of 
heaven,  Rom.  10.  6.  Therefore,  when  the 
scripture  useth  that  word,  reward,  for  hire 
and  wages  due  to  the  work,  it  speaketh  notol 
the  reward  of  eternal  life.  As  when  it  saith : 
The  workman  is  worthy  of  his  hire :  he 
meaneth  the  preacher  is  worthy  of  iiis  main- 
tenance of  tiiem  to  whom  he  preacheth,  which 
his  labour  doth  thoroughly  deserve.  In  the 
second  place,  Apoc.  22,  where  Christ  saith, 
his  reward  is  with  him,  to  render  to  every 
man  according  to  his  work :  the  reward  is 
of  grace,  and  not  of  merit,  and  so  of  the  like 
places.  But  where  David  saith,  Ps.  17,  The 
Lord  win  render  to  him  according  to  his  work, 
the  reward  is  of  grace,  and  not  of  merit,  and 
so  of  the  like  places.  But  where  David  saith, 
Fs.  17,  The  Lord,  will  render  to  him  accord- 
ing to  his  justice,  he  meaneth  the  j^ustice  of 
his  cause  against  his  persecutors,  tor  when 
he  hath  to  do  only  with  God,  he  saith  :  Enter 
not  into  judgment  with  thy  servant,  for  no 
flesh  shall  be  just  in  thy  sight,  Ps.  142.  2. 
The  Ecclesiasticus,  beside  that  it  is  no  cano- 
nical scripture,  is  falsely  translated  or  cor- 
rupted in  your  vulgar  Latin  edition.  For  ac- 
cording to  the  Greek  it  is  thus  :  "  Make  a 
place  to  all  kind  of  mercy,  for  every  man  shall 
find  according  to  his  works."  In  which  sen- 
tence, there  is  neither  word  nor  meaning  of 
inerit.  Finally,  the  reward  due  to  alms  is  of 
the  mercy  of  ihe  rewarder,  not  of  the  merit 
of  the  alms.  Matt.  6.  The  word  is  alms,  which 
your  translation  calleth  justice.  Our  Saviour 
Christ  showeth,  Malt.25.  34,  that  the  reward 
for  alms  is  the  inheritance  of  the  kingdom  oi 
heaven  which  was  prepared  for  the  giver,  be- 
fore the  beginning  of  the  world  :  Therefore 
it  is  not  the  hire  or  wages  due  to  the  merit  of 
alms,  but  a  reward  of  the  free  grace  and  elec- 
tion of  God,  prepared  and  promised  to  the 
givers  of  alms.  So  there  is  no  place  in  the 
scriptures,  whereupon  to  grot.nid  your  hereti- 
.eal  doctrine,  of  the  value,  merit,  or  worthiness 
of  works  to  deserve  the  joys  of  heaven. 

12.  The  text  speaketh  not  of  any  preaching, 
or  other  work  that  is  meritorious. 

12.  The  building  of  precious  matter  upon 
the  foundation,  which  the  .\postle  speaketh 
of,  is  manifestly  to  be  understood  of  piire 
doctrine  sincerely  delivered.  The  building 
of  combustible  matter  is  vain  affectation  of 
eloquence,  and  other  like  trifling  matter,  not 
taking  away  the  foundation,  but  handling  it 
unworthily.  Hesijdi.  lib.  1.  cap.  1.  But  ad- 
mitting your  interpretation,  the  Apostle  speak- 
eth not  of  more  or  less  punishment  or  purga- 
tion, at  the  day  of  our  death.  And  yet  if  thnt 
also  were  granted,  he  Apostle's  words  will 
allow  no  purging  by  penance,  or  other 
means  of  the  dmrch.  For  he  saith,  the  fire 
ehall  try  every  man's  work,  he  saith  not,  the 


fire  shall  purge  every  man.  So  that  if  tl.is 
fire  here  should  signify  purgatory,  as  Augus- 
tin  saith  e.Kpressly,  it  cannot,  and  if  every  man 
should  follow  his  work,  no  man  should  escape 
purgatory. 

13.  The  true  text  is,  the  day,  and  not  the 
day  of  our  Lord,  and  so  doth  Augvistin  read,  so 
the  sense  is  :  Time  will  declare,  for  God  hath 
appointed  a  time  to  examine,  as  it  were  by 
fire,  every  man's  doctrine,  as  Ambrose  doth 
expound  it.  But  of  purgatory  fire  after  this 
life,  here  is  no  iTiention. 

13.  That  word,  our  Lord,  is  not  of  the  Greek 
text,  nor  in  all  copies  of  your  vulgar  Latin, 
but  in  Plantin's  print,  is  marked  with  a  note 
of  superfluity.  Secondly  the  text  speaketh 
not  one  word,  of  purging,  but  of  trying,  and 
that  not  of  the  persons,  but  of  the  works.  And 
where  you  say  the  Apostle's  precise  specify- 
ing of  fire,  declareth  a  place  of  justice  after 
this  life,  it  is  a  vain  and  unlearned  collection 
For  fire  is  here  taken  allegorically,  as  all  the 
rest  of  the  words,  foundation,  gold,  silver,  &c. 
wood,  hay,  stubble,  &c.    The  text  that  you 


note  for  the  day  of  our  Lord,  pertain  not  to 

re  the  day  of  the  Lord  is  not 

named,  but  generally,   a  diay.    And  yet  in  all 


quote 
this  pi 


those  places,  the  day  of  the  Lord,  or  the  day 
of  Christ,  signifieth  the  day  of  judgment, 
when  Christ  shall  come  to  judge  the  quick  and 
the  dead,  and  not  any  particular  judgment  be- 
fore that  day.  Finally,  let  the  ai;ticle  be  taken 
demonstratively,  as  sometimes  it  is,  yet  you 
can  make  none  other  day  of  it,  but  domesday. 
16.  To  the  authority  of  Augustin  I  oppose 
his  own  judginent  upon  belter  advice  and  ex- 
amination of  the  text.  "  The  fire  whereof 
the  Apostle  speaketh  in  this  place,  must  be 
understood  to  be  such,  that  both  do  pass 
through  it,  that  is,  both  he  vvhich  buildeth 
upon  this  foundation,  gold,  silver,  precious 
stones:  and  he  which  buildeth  wood,  hay, 
stubble.  For  when  he  had  said  this,  he  added, 
the  fire  shall  try  every  man's  work  of  what 
quality  it  is.  If  anv  man's  work  shall  remain 
which  he  hath  built  upon  the  foundation,  he 
shall  receive  reward  :  if  any  man's  work  shall 
be  burnt,  he  shall  suffer  loss,  but  he  himself 
shall  be  safe,  yet  so  as  it  were  by  fire.  There- 
fore the  fire  shall  try  not  the  work  of  one  of 
them,  but  of  them  both.  And  the  fire  truly 
is  the  tentation  of  tribulation,  of  which  iir 
another  place  it  is  written  plainly,  the  furnace 
doth  prove  the  potter's  vessels,  and  temptation 
of  tribulation  of  just  men.  This  fire  doth  the 
same  in  lhi^:  life,  wlii.'n  ilie  Apostle  said,"  &c. 
Enchir.  ■'!  T.  1^,     And  as  concern- 

ing |iii!  inn  in  his  days  be- 

gan  lu  !..    :  ,  ,.  he  doubteth  of  it, 

sayini;,  "li  i>  nm  hhmciUIi',  that  some  such 
thins  also  is  done  after  this  life,  and  it  may 
be  inquired  of  whether  it  be  so:  and  either 
be  found  or  be  hidden  still,  that  some  f^aithfiil 
men  are  saved  by  a  certain  purging  fire,  so 
much  sooner  or  later,  by  how  much  they  have 
loved  corruptible  goods  more  or  less.  Iliid.ft 
de  DhIc.  Qwrat.  7.  I.  But  afterward  writing 
against  the  Pelasians,  he  utterly  denieth  any 
third  place  beside  heaven  and  hell.    "  The 


190 


I.  CORINTHIANS. 


faith  of  the  Catholics  upon  divine  authority 
hath  believed  the  first  place  to  be  the  kingdom 
of  heaven,  from  whence,  as  I  said,  he  that  is 
not  baptized,  is  excepted.  The  second  place, 
hell,  where  every  one  that  falleth  from  Christ, 
or  is  a  stranger  from  Christ,  shall  find  eternal 
punishment.  The  third  place  we  are  utterly 
Ignorant  of,  yea  and  we  find  in  the  Holy 
Scriptures,  that  there  is  none."  Co7it.  Pelag. 
hypogn.  lib.  5.  Likewise  he  denieth  all  third 
or  middle  place,  de  verbis  Apost.  Ser.  14. 

Ambrose  upon  this  text,  understanding  it  of 
doctrine  that  is  to  be  tried  by  fire,  saith, 
that  he  whose  evil  doctrine  shall  perish,  shall 
suffer  the  pains  of  fire,  that  being  purged  by 
fire  he  may  be  purged.  But  expounding  what 
he  meaneth  by  the  pains  of  fire,  he  saith : 
"For  he  must  always  be  ashamed,  which 
eeeth  that  he  hath  defended  falsehood  instead 
of  truth  ;"  which  cannot  be  understood  of  Po- 
pish purgatory,  but  of  other  judgments  of  God 
in  this  life,  wherein  he  shall  be  ashamed  when 
he  seeth  his  error  convinced.  Thereupon 
also,  Ser.  20,  in  Fs.  1.  18.  he  saith,  after  he 
hath  cited  this  te.xt,  "Knowing  therefore , 
that  there  be  many  judgments,  let  us  examine 
all  our  works,  for  a  just  man  the  loss  is  grie- 
vous, the  burning  of  any  work  is  grievous." 
So  he  understandeth  the  trial  of  all  God's 
judgments  in  this  life,  and  not  purgatory  after 
this  life.  For  he  praiseththe  death  of  all  the 
faithful.  "Because  it  maketh  not  their  state 
worse,  but  such  as  shall  find  in  every  one,  such 
it  reserveth  unto  the  judgment  to  come,  and 
cherisheth  them  in  quiet  rest."  De  honomortis 
cap  4.  Likewise  in  Fs.  40.  he  saith,  "The 
Prophet  hath  well  added,  in  the  earth,  for  ex- 
cept he  be  here  cleansed,  he  cannot  be  clean 
there."  You  see  therefore  by  these  testimo- 
nies, that  all  the  faithful  are  in  rest  after  this 
life,  and  can  have  no  purging  after  they  are 
gone  from  hence.  Therefore  he  cannot  be 
understood  of  Popish  purgatory  where  there 
is  so  little  rest,  and  so  great  necessity  of 
purging  pretended.  Hieroni  hath  nothing  that 
soundeth  for  purgatory,  whose  words  are  I 
these  :  "  If  he  whose  work  is  burnt  and  lost  and  \ 
hath  sustained  loss  of  his  labour,  shall  lose 
indeed  the  reward  of  his  labour,  but  shall  him- 
self be  saved  yet  not  without  trial  of  fire, 
therefore  he  whose  work  hath  remained, 
which  he  hath  built  upon,  shall  be  saved  with- 
out trial  of  fire,  so  verily  there  shall  be  some 
diversity  between  salvation  and  salvation."  I 
Here  is  trial  by  fire  according  to  the  text,  but  | 
no  purging  by  fire  after  this  life.  Nay,  that  | 
this  trial  is  by  temptation  in  thislife,  he  show-  j 
eth  in  the  same  book:  "In  evil  works  and 
sins  our  seeds  are  the  incentives  and  perfec- 
tion of  the  devil.  For  when  he  shall  see  us 
build  upon  the  foundation  of  Christ,  hay,  wood,  I 
stubble,  then  he  putteth  fire  to  it.  Let  us 
therefore  build  gold,  silver,  precious  stones, 
and  he  shall  not  be  bold  to  tempt  us."  Ful- 
gent, dc  rem.  pecrato.  lib.  2.  cap.  8. 

In  the  days  of  Gregory  which  was  six  hun- 
dred years  after  Christ,  the  opinion  of  purga- 
tory had  gotten  ground  some  in  the  Latin 
Church,  though  it  was  never  received  in  the 


Greek  Church,  yet  in  the  place  by  you  quo- 
ted, hegranteth  it,  but  for  very  small  oflences. 
For  after  he  had  cited  certain  testimonies  of 
Scripture  he  addeth.  "Of  which  sentences 
it  is  manifest,  that  such  as  every  man  depart- 
eth  hence,  such  he  is  presented  in  judgment, 
but  yet  of  certain  light  fauhs  it  is  to  be 
deemed,  that  the  purging  fire  is  before  the  judg- 
ment. Because  the  truth  saith,  that  if  any 
nian  speak  blasphemy  against  the  Holy  Ghost, 
it  shall  not  be  forgiven  him  in  this  world,  nor 
in  the  world  to  come.  In  which  sentence  it  is 
given  to  be  understood,  that  some  faults  may 
be  released  in  this  world,  some  in  the  world 
to  come.  For  that  which  is  denied  of  one 
consequent,  understanding  is  open,  that  it  is 
granted  of  some.  But  yet,  as  is  said  before, 
that  must  be  thought  to  be  possible  to  be  done, 
of  little,  and  of  the  least  sins.  As  daily  idle 
talk,  immoderate  laughter,  or  the  sin  of  house- 
hold care,  which  is  scarce  done  without  fault, 
even  of  them  which  know  how  to  decline 
from  fault,  or  the  error  of  ignorance  in  no 
weighty  matters,  all  which  do  weigh  down 
after  death,  if  they  be  not  released  to  men 
while  they  continue  in  this  life.  For  when 
Paul  saith  that  Christ  is  the  foundation,  and 
addeth  if  any  man  shall  build  upon  it,  &,c. 
although  this  may  be  understood  of  the  fire  of 
tribulation  left  to  us  in  this  life,  yet  if  anv 
man  take  it  of  the  fire  of  purgation  that  shall 
be,  we  must  carefully  consider  that  he  said  : 
that  man  may  be  saved  by  fire,  not  which 
buildeth  upon  this  foundation,  iron,  brass,  or 
lead,  that  is  the  greater  sins,  and  therefore 
harder,  and  which  then  are  insoluble,  but 
wood,  hay,  stubble,  that  is,  small  and  most 
light  sins,  which  the  fire  may  easily  consume." 
If  Gregory's  opinion  had  continued,  or  yet 
might  be  admitted  among  the  Papists,  purga- 
tory would  not  be  very  gainful  unto  them. 
Yet  he  confesseth  also  that  this  place  may  be 
otherwise  understood  than  of  purgatory, 
which  is  contrary  to  your  note.  In  Fsalm.  3. 
pcsnit.  he  acknowledgeth  grievous  purgatory 
flames,  but  he  groundeth  them  not  on  this 
text.  Remigius,  who  lived  200  years  after 
Gregory,  understandeth  this  fire  to  be  God 
himself,  Fs.  5.  Origen  allegorizing  of  the 
text  after  his  manner,  yet  speaketh  nothing 
of  Popish  purgatory.  For  in  the  former  place 
he  saith  :  "  As  the  furnace  trieth  gold,  so  temp- 
tation doth  just  men  :  therefore  all  men  must 
come  to  the  fire,  they  must  come  to  the  melt- 
ing pot."  This  you  understand  of  purgatory, 
whither  you  confess  that  all  do  not  come.  In 
the  second  place  nothing  can  be  concluded  ot 
purgatory,  but  that  there  be  divers  kinds  of 
sins,  so  there  be  divers  qualities  of  punish- 
ments, all  which  the  faithful  man  may  avoid. 
But  that  there  was  no  purgatory  pain  known 
in  Ills  time  he  tcstifieth  in  these  words  :  "  Men 
of  former  time  did  celebrate  the  day  of  birth, 
as  they  which  loved  this  life  only,  and  hoped 
not  for  another  after  this.  But  now  we  do  not 
celebrate  the  day  of  nativity,  seeing  it  is  the 
entrance  into  sorrows  and  temptations,  but  we 
celebrate  the  day  of  death,  as  that  which  is 
the  putting  away  of  all  sorrows,  and  the  es- 


1  CORINTHIANS. 


191 


caping  of  all  temptations  :  we  celebrate  the 
day  oi'  death,  because  they  do  not  die  which 
seem  to  die.  Theret'ore  we  keep  memorifs 
of  the  Saints,  and  of  our  parents,  or  of  our 
friends  dying  in  the  faith,  we  iioid  a  memory 
devoutly,  as  well  rejoicing  of  their  refreshing, 
as  also  praying  for  a  godly  consummation  m 
the  failh  of  ourselves.  So  therefore  we  do 
not  celebrate  the  day  of  nativity,  because  they 
that  die  shall  live  forever.  And  thus  we  ce- 
lebrate it,  we  call  together  ihe  devout  people 
with  the  priests,  the  faithful  with  the  clergy. 
Moreover  we  invite  the  poor  and  needy,  and 
feed  the  faliierless  and  widows,  that  our  fes- 
tivity may  be  made  in  remembrance  of  the 
rest,  which  is  unto  the  souls  departed,  whose 
memory  we  celebrate,  and  may  be  unto  us  a 
savour  of  sweetness  in  the  sight  of  the  eternal 
God."  Here  you  see  that  Origen  acknow- 
ledged the  souls  of  all  the  faithful  depart- 
ed to  be  in  rest,  in  refreshing,  and  discharg- 
ing of  all  sorrows,  therefore  not  in  purga- 
tory. 

Chapter  4. 

4.  Paul  was  most  sure  of  God's  grace,  and 
his  justification  thereby  through  faith.  Rom.  8. 
30.  But  he  doth  acknowledge  that  he  is  not 
justified  by  his  faithful  service  and  labour  in 
the  Gospel,  therefore  no  man  can  be  justified 
by  his  works  done  of  grace,  in  as  great  per- 
fection as  can  be  done  of  mortal  men,  which 
yet  is  far  unable  to  stand  before  the  justice  of 
God. 

15.  That  Augustin  whom  yon  speak  of  was 
no  Apostle  of  Christ  but  of  Gregory,  neither 
did  he  beget  the  nation  of  the  Englishmen  to 
Christ  by  the  pure  Gospel,  as  Paul  did  the 
Corinthians,  but  with  mixture  of  men's  tradi-  j 
tions.  And  that  Christian  religion  which  he  I 
found  in  the  Britons,  he  laboured  to  corrupt ' 
with  Romish  inventions.  j 

I 
Chapter  5.  j 

3.  Paul  sendeth  no  manda(um,hvtt useth  his  I 
apostolic  power  in  decreeing  the  incestuous 
person  to  be  excoinmunicate,  and  requiring  I 
the  same  to  be  executed  by  the  Church.  j 

4.  The  authority  of  excommunication  per-j 
taineth  to  the  whole  church,  although  the  ! 
judgment  and  execution  thereof  is  to  be  ' 
referred  to  the  governors  of  the  church 
which  exercise  that  authority  as  in  the  name 
of  Christ,  so  in  the  name  of  the  whole  church  | 
w  hereof  they  are  appointed  governors,  to  \ 
avoid  confusion.  ! 

5.  Without  such  bodily  tormenting  by  the  [ 
devil,  we  are  sufficiently  assured,  that  who- 
soever is  divided  from  the  church  of  Christ, 
is  in  the  power  of  Satan.  That  Christ  did 
excommunicate  Judas  we  find  not  in  the  j 
scripture,  nor  that  Peter  did  excommunicate 
Ananias  and  Sapphira.  The  punishment  in- ! 
deed  of  excommunication  is  exceeding  great,  , 
when  it  is  justly  executed  by  the  ministers  j 
of  the  true  church.  But  the  banning  of  he- 1 
retics  is  no  more  to  be  feared,  than  their  bless- 
ing is  to  be  desired.  And  if  they  also  that 
be  true  members  of  the  church  will  take  upon 


I  them  to  exconinuuiicate  such  as  be  not  under 
their  jurisdiction,  their  excommunication  is 
I  not  to  be  regarded.  As  when  Victor  Bishop 
j  of  Rome  took  upon  him  to  denounce  all  the 
;  churches  of  Asia  to  be  excommunicate, which 
did  not  keep  the  feast  of  Easter  as  the  church 
of  Rome  did.  The  churches  of  Asia  did 
iustly  despise  his  unjust  censure.  And  the 
bisiiops  of  Asia,  saith  Eusebius,  did  counter- 
mand hitii  against  his  usurped  excommunica- 
tion, willing  iiini  to  be  better  aflected  to  peace 
and  unity  with  his  brethren.  Beside  this, 
many  godly  bishops  by  their  letters  did 
sharply  rebuke  him  for  his  doing,  yea  some 
of  them  that  joined  with  him  in  the  use  of  the 
ceremony:  as  Ireneus  bishop  of  Lyons  in 
the  name  of  the  brethren  of  France.  Hist.lib. 
5.  c.  25. 

8.  Augustin  referreth  this  fasting  not  to  the 
celebration  of  Easter,  nor  to  the  receiving  of 
the  communion, whereunto  we  ought  to  be  pre- 
pared with  all  sincerity,  but  to  our  whole  life. 
"  Christ  our  Passover,"  saith  he,  "is  slain  or 
offered,  that  they  might  learn  by  example  of 
so  great  humility,  to  purge  out  the  old  leaven, 
that  is  what  pride  soever  had  remained  in 
them  of  the  old  man.  Therefore  let  us  keep 
holyday,  not  for  one  day  only,  but  for  our 
whole  life,  not  in  the  old  leaven,  nor  in  the 
leaven  of  malice  and  malignity,  but  in  the  un- 
leavened bread  of  sincerity  and  truth.  Cont. 
ep  Purm.  lib.  3.  c.  2. 

11.  Nay  rather  a  manifest  example  that  our 
translator  meaneth  that  an  idolater  and  wor- 
shipper of  images,  is  all  one.  As  in  the  pro- 
per sense  of  the  word  there  is  no  difference. 
Therefore  another  translation  useth  the  term 
idolaters  in  both  places,  the  third  hath  a  wor- 
shipper of  idols  in  the  latter  place. 

11.  I  know  not  any  Lutherans  that  hold 
that  every  man  straight  after  he  hath  com- 
mitted any  deadly  sin  is  excommunicated. 
But  among  Papists  there  is  for  some  offences 
excommunication,  ipso  facto,  and  de  jure,  and 
a  canon,  without  any  sentence  or  denuncia- 
tion. Extra,  de  sent.  Excom.  cum  desidere.'i.  And 
further  I  find  in  your  canon  law,  this  title. 
"The  life  and  not  the  sentence  doth  cast  any 
man  out  of  the  church,  or  receiveth  them 
ujito  it."  Which  is  thus  expounded,  "When 
any  man  goeth  out  from  the  truth,  from  the 
fear  of  God,  from  faith,  from  charity,  he  goeth 
out  of  the  camp  of  the  church  although  he  be 
not  cast  out  by  the  voice  of  the  bishop.  As 
on  the  contrary  side,  some  is  cast  out  by  no 
right  judgment,  hut  if^he  went  not  out  before, 
that  is,  if  he  did  not  that  whereby  he  de- 
served to  go  out,  he  is  nothing  hurt.  For 
sometimes,  he  that  is  cast  out,  is  within,  and 
he  that  is  without,  seemeth  to  be  kept  within, 
Decret  causa.  25.  qu.  3.  c.  Cum  aliquis,  ^c. 
By  this  judge  whether  some  Lutherans  be 
justly  charged  with  that  which  is  affirmed 
by  many  Papists,  as  the  canon  law  is. 

Chapter  6. 
9.  All  worshipping  of   images  is  idolatry, 
though  there  be  spiritual  idolatry  which  is  not 
worsnipping  of  images. 


102 


I.  CORINTIilANS. 


CHAPTIiR  7. 

2.  The  Apostles  words  are  general,  that 
\i)  avoid  tornicaiion,  every  man  and  woman 
oucht  to  hve  chastely  in  holy  matrimony. 
Hieroiii  indeed  more  injurious  to  matrimony, 
than  a  Catholic  doctor  ought  to  have  been, 
sailh  thus  :  "  He  said  noi,  let  every  man 
marry  a  wife,  to  avoid  fornication  :  for  then 
by  this  excuse  he  should  have  let  loose  the 
bridle  to  lust,  that  as  often  as  the  wife  dieth, 
so  often  another  wife  must  be  married,  that 
we  do  not  commit  fornication  :  but  let  every 
man  have  his  own  wife."  You  see  plainly, 
if  Hierom's  authority  be  good  in  this  place, 
it  is  good  to  condemn  second  or  third  mar- 
riage?, after  a  man's  wife  be  dead,  which  is 
little  better  than  heresy,  and  therefore  Hie- 
rom  revoked  his  opinion  therein.  Chrysos- 
tom  saith  nothing  to  restrain  the  words  only 
to  married  men,  but  saith,  that  this  say- 
ing: "  It  is  good  ibr  a  man,"  &c.,  is  not  re- 
strained to  priests,  but  c-xtendeth  to  all  men. 
"  For  he  would  not  universally  have  admo- 
nished only  priests,  if  he  had  written  these 
things  for  them,  but  have  said,  it  is  good  for 
a  teacher  not  to  touch  a  woman  :  but  now  he 
hath  spoken  universally,  when  he  saith,  it  is 
good  for  a  man.  Therefore  this  is  not  said 
only  to  a  priest.  And  again,  art  thou  loose 
from  a  wife,  seek  not  a  wife  :  he  saith  not, 
thou  priest  or  teacher,  but  generally,  and  so 
throughout  all  the  epistles,  his  speech  goeth 
generally  -.  but  when  he  saith,  for  fornication 
let  every  man  have  his  wife,  by  the  very 
cause  of  indulgence,  fie  bringeth  into  cortti- 


virginity,  to  the  reproach  and  dishonour  of 
matrimony,  as  appeareth  by  his  sayings  in  the 
same  book.  "  If  it  be  a  good  thing  not  to 
touch  a  woman,"  ergo,  "  it  is  an  evil  thing  to 
touch  a  woman :  for  nothing  is  contrary  to 
good  but  evil."  This  was  Hierom's  logic 
m  his  heat  against  Jovinian.  To  touch  a 
woman  and  not  to  touch  a  woman,  be  contra- 
ries, which  every  child  knoweth  to  be  other- 
wise. Again  he  saith  in  depraving  the  good- 
ness of  matrimony,  "  I  pray  you  what  gooa 
thing  is  that  which  forbiddeth  to  pray  ?  which 
permitteth  not  the  body  of  Christ  to  be  re- 
ceived. So  long  as  1  fulfil  the  duty  of  a 
husband,!  fulfil  not  the  office  of  a  Christian. 
The  same  Apostle  commandeth  in  another 
place,  that  we  should  pray  always.  If  vv 
must  always  pray,  ergo,  we  must  never 
serve  marriage  :  for  so  often  as  I  render  debt 
to  my  wife  I  cannot  pray."  I  omit  what  he 
writeth  against  second  and  third  marriages, 
which  afterward  he  was  driven  to  retract. 
You  see,  if  we  must  stand  to  his  authority, 
all  men  must  abstain  from  marriage,  as  from 
an  evil  thing  :  as  that  forbiddeth  to  pray  or 
to  communicate  with  the  Lord's  body  :  as  in 
doing  the  duty  whereof,  they  cannot  do  the 
duty  of  Christian  men.  And  seeing  that  mar- 
ried men  also  ought  always  to  pray,  even 
married  men  must  never  yield  to  the  duty 
of  marriage,  which  causetTi  that  they  cannot 
pr.iy.     Those  opinions  are   far  worse    than 


that  Jovinian  held,  of  the  equal  worthiness  of 
virginity  with  marriage.  Thereof  leaving 
his  authority,  let  us  examine  his  reason.  If 
the  layman  cannot  pray  unless  he  abstain 
from  his  wife,  then  the  priest  must  always 
abstain  from  marriage.  This  antecedent  is 
false,  for  a  layman  may  not  only  pray,  but 
ought  to  pray  always,  as  Hierom  also  con- 
fesseth,  though  he  do  not  always  abstain  from 
his  wife.  Paul  willeth  married  men  not  to 
defraud  one  another,  except  it  be  for  a  time 
with  consent,  that  they  may  give  themselves 
to  fasting  and  prayer,  which  kind  of  prayer 
with  fasting,  is  not  always  necessary,  but 
sometimes  convenient,  upon  some  special 
occasion,  that  requirethmost  fervent  prayers, 
with  humiliation  by  fasting,  and  abstinence 
from  all  worldly  delights :  and  yet  in  such 
occasion,  consent  is  necessary  for  abstinence 
from  matrimonial  company,  as  it  is  plain  by 
the  text.  Yet  it  is  so  far  off,  that  the  lay- 
man cannot  prav,  unless  he  abstain  from  his 
wife,  that  oftentimes  he  prayeth  more  quietly 
and  purely,  than  he  that  hath  no  wife,  or  ab- 
staineth  from  her,  if  he  hath  not  dominion 
over  bodily  lust.  Wherefore  matrimony 
shall  no  more  hinder  the  priest  to  offer  sa- 
crifice and  prayer,  than  it  doth  the  layman, 
who  is  bound  always  to  offer  sacrifice  and 
prayers  as  much  as  the  priest.  And  there- 
fore we  must  oppose  against  Hierom's  au- 
thority, the  authority  of  Paphnutius,  and  the 
whole  Council  of  Nice  that  condescended 
imto  his  reason,  alleging  that  the  company 
of  priests  and  deacons,  as  well  as  of  all  other 
Christian  men  with  their  lawful  wives,  is 
chastity.     Socrates,  lib.  1,  cap.  11. 

5.  These  words  do  not  restrain  the  univer 
salityofthe  Apostle's  former  words,  seeing 
avoiding  of  fornication  is  the  same  cause  in 
them  that  are  unmarried  to  take  wives,  and 
in  them  that  are  married,  to  use  the  compa- 
ny of  their  wives. 

5.  We  have  none  other  estimation  of  the 
matrimonial  act,  than  the  Apostle  doth  teach. 
And  it  may  well  be  thought,  that  many  of  our 
ministers  use  more  continencyin  lawful  mar- 
riage, than  Popish  priests  do  that  are  not 
lawfully  married,  yet  use  other  wicked  means 
to  satisfy  their  unlawful  lusts,  as  the  world 
knevv^  too  well,  when  they  lived  at  ease 
amongst  us.  That  -it  is  lawful  for  a  Bishop 
to  be  married,  the  authority  of  the  Scripture 
is  more  to  be  regarded  than  of  any  mortal 
man.  Paul,  as  even  flierom  confesseth,  de- 
scribeth  a  Bishop,  the  husband  of  one  wife, 
and  having  children  in  all  chastity,  as  Samuel, 
who  was  brought  up  in  the  tabernacle,  and  as 
many  priests  in  his  time  were  married,  cont. 
Jovin.  lib.  1.  That  you  cite  for  the  contrary  out 
of  Augustin,  Zi6.  (/u<Es<.  &c.  is  neither  of  Au- 
gustin's,  neither  of  any  learned  man's  wri- 
ting, but  of  a  late  babbler,  as  his  barbarous 
phrases  do  declare  in  many  places  also,  con- 
I  futing  that  which  Augustin  doth  earnestly 
I  defend,  a.s  in  the  censure  of  Erasmus  before 
I  that  treatise,  every  man  may  see.  Ambrose 
for  such  purity  as  is  requireH  of  the  minister 
I  saith,    "Of  chastity   what  should  I  speak, 


1.  CORINTHIANS'. 


193 


•wheu  one  orJy  murriage  ia  permitted,  and  not 
repeated  ?  Even  in  marriage  itself,  there  is 
a  law  not  to  marry  a^ain,  nor  to  have  the 
conjunction  of  a  second  wife."  You  see  there- 
fore, that  marriage  with  one  wife  in  his  time 
was  counted  chastity,  and  lawful- for  a  minis- 
ter of  the  church  :  yea  he  addeth  moreover, 
that  the  second  wife  was  not  forbidden  as  a 
fault,  but  as  against  a  law,  which  was,  that  he 
which  had  one  wife  before  baptism,  and  ano- 
ther after,  was  not  admitted  mto  the  minis- 
try. "  in  the  marriage  there  is  no  fault  but  a 
Jaw."  Finally  by  the  counsel  of  Gangra,  "  If 
any  man  make  difference  of  a  married  priest, 
as  though  througli  occasion  of  his  marriage 
he  ought  not  to  offer,  and  therefore  dotii  re- 
frain liimself  from  his  oblation,  he  is  accursed, 
Cap.i. 

7.  It  cannot  be  called  a  proper  gift,  if  every 
one  that  labour  for  it,  may  have  it.  Our  Sa- 
viour Christ  teacheth,  that  all  men  cannot 
take  it,  but  let  him,  saith  he,  that  can  take  it, 
take  it  and  use  it.  Matt.  19.  11,  12.  They  that 
bind  themselves  by  a  rash  and  unadvised 
vow,  before  they  were  sure  of  the  gift,  have 
no  promise  to  be  heard  in  their  prayer  for 
continency.  But  where  there  is  such  neees- 
-sity,  as  they  neither  are  cause  of  themselves, 
nor  can  otherwise  avoid,  as  in  long  or  perpe- 
tual sickness,  ii  is  certain,  that  God  will  give 
the  gift,  being  sought  for  by  such  means  as  it 
is  convenient,  because  he  hath  promised  all 
things  necessary  for  our  salvation,  as  for  impri- 
sonment, banishment,  war,  &c.  I  do  not  take 
to  be  such  necessity,  but  the  husband  is 
bound  to  follow  his  wife  in  them,  and  the  wife 
her  husband.  As  for  absence  by  lawful  di- 
vorce, which  is  only  for  fornication,  doth  not 
restrain  matrimony,  seeing  that  case  is  ex- 
cepted by  our  Saviour  Christ,  and  there  is  no 
reason  but  that  the  exception  should  extend 
as  well  to  the  second  marriage,  as  to  the  di- 
vorce. There  is  no  cause  therefore  to  detest 
the  Protestants'  doctrine,  when  they  say  they 
have  not  the  gift  of  continency,  but  rathex  to 
detest  both  the  doctrine  and  the  doings  of  the 
Papists,  which  say  they  have  the  gift,  and 
teach  that  all  men  may  have  it  if  they  will, 
and  yet  lead  a  filthy  and  abominable  life  out 
of  marriage.  Whether  we  use  prayer  and 
fasting,  to  try  whether  it  will  please  God  to 
give  tnat  gift,  it  is  unknown  to  you.  Some  I 
am  sure  have  used  it,  and  many  among  us, 
both  in  the  ministry,  and  out  of  it,  have  the 
gift  of  continency,  though  they  make  no  rash 
vows  of  it,  nor  despise  them  that  have  it  not. 
How  well  you  keep  your  vows  that  live 
abroad,  we  know  not,  but  your  forefathers  the 
Popish  Clergy,  that  lived  here  among  us,  we 
know,  that  as  few  of  them  lived  chastely,  as  of 
us  do  live  out  of  marriage  continently. 

9.  He  speaketh  generally,  and  therefore 
his  precept  extendeth  also  to  them  that  have 
made  rash  vows  of  continency,  if  they  do  not 
contain  :  and  if  they  may  contain  if  they  list, 
the  fault  of  many  Popish  Priests  is  the  grea- 
ter, that  they  do  not  contain.  Augustin  delono 
viduitatis,  although  he  count  it  a  sin  to  forsake 
continency  in  them  that  have  vowed  it,  yet 


he  condemneth  not  the  marriage  of  such  as 
have  vowed.  "  Not  that  the  marriage  itself, 
even  of  such  persons,  is  judged  to  be  con- 
demned, cap.  9,  and  in  the  next  chaiiter  ho 
proveth,  that  such  marriages  are  not  to  be 
dissolved :  for  tiiongh  he  condemn  the  break- 
ing of  that  vow  to  be  evil,  yet  he  affirmeth  the 
marriage  to  be  good.  Ambrose  in  the  place 
quoted,  idlhough  he  affirmeth,  that  such  :i.s 
have  vowed  ought  not  to  marry,  yel  he  couni- 
eth  it  more  intolerable  for  such  to  commit 
fornication.  Epiphanius  testifieth  what  iho 
judgment  of  the  Church  was  in  his  time. 
Contra  aposlolkos,  IIcEi:  61.  "It  is  better  to 
have  one  sin,  and  not  many.  It  is  better  for 
him  that  is  fallen  from  his  course,  openly  to 
take  unto  him  a  wife  according  to  the  law, 
and  to  repent  a  long  time  from  his  virginity, 
and  so  to  be  brought  again  unto  the  church,  as 
he  that  hath  wrousht  evil,  as  he  that  is  fallen 
and  broken,  and  hath  need  to  be  bound  up, 
and  not  to  be  daily  wounded  \vhh  secret  darts 
of  that  improbity,  which  is  offered  to  him  by 
the  devil:  so  knoweth  the  church  to  preach. 
These  are  the  medicines  of  healing,"  &c. 
Contrary  to  this  doctrine,  some  Papists  have 
preached,  that  it  is  less  sin  for  a  vowed  Priest 
to  keep  many  concubines,  than  to  marry  a 
wife:  as  you  affirm  in  the  next  note. 

9.  By  Epiphanius'  judgment,  it  is  better  for 
vowed  persons  to  marry,  than  to  burn  :  which 
is  not  only  to  be  tempted,  as  you  falsely  slan- 
der us  to  think,  but  to  be  so  continually  infla- 
med with  lust,  that  the  will  doth  consent,  and 
desire  quenching,  which  cannot  be  avoided 
in  them  that  have  not  the  gift  of  continency, 
whether  they  be  vowed  or  free  from  vows. 
That  you  affirm  the  marriage  of  vowed  Priests 
to  be  but  pretenced,  and  to  be  the  worst  sort 
of  incontinency,  and  fornication,  and  burning, 
you  are  contraryto  Aw  gusxin  de  bono  viduitatis, 
cap.  9.  who  saith,  "That  the  marriage  even 
ot  such  is  not  to  be  condemned.  Such  are 
condemned,  not  because  they  have  entered 
into  the  faith  of  marriage  afterward,  but  be- 
cause they  have  made  void  the  first  faith  of 
continency,  which  thing  that  the  Aposile 
might  briefly  insinuate,  he  would  not  say,  that 
those  widows  have  damnation  which  marry 
after  the  purpose  of  greater  holiness,  not  be- 
cause they  are  not  condemned,  but  lest  the 
marriage  itself  in  them  might  be  thought  to 
be  condemned."  And  in  the  10th  chapter  he 
saith,  "Therefore  they  which  say,  that  the 
marriage  of  such  is  no  marriage,  but  rather 
adulteries,  seem  to  me,  not  to  consider  tho- 
roughly and  diligently  what  they  say  :  for  a 
similitude  of  truth  doth  deceive  them.  There 
cometh  to  pass  by  this  inconsiderate  opinion, 
•whereby  they  think  that  the  marriage  of  wo- 
men that  are  fallen  from  their  holy  purpose, 
if  they  be  married,  to  be  no  marriase,  small 
evil,  that  wives  are  seperated  from  their  hus- 
bands, as  though  rfhey  were  adulteresses, 
and  not  wives.  And  when  they  will  restore 
them  to  continency  after  they  be  seperated, 
they  make  their  husbands  adulterers,  when 
they  marry  other  women,  while  their  own 
wives  arc  alive.     Wherefore    I  cannot  say. 


194 


I  CORINl'HIANS. 


that  if  women  that  are  fallen  from  a  better 
purpose  do  marry,  that  they  are  no  marriages 
but  adulteries.  But  plainly  I  would  not  doubt 
to  say,  that  their  fallmgs  and  ruins,  from  more 
holy  chastity,  which  is  vowed  unto  God,  are 
worse  than  adulteries. 

You  see  therefore  by  his  hard  judgment, 
that  the  marriage  is  true  and  not  pretended, 
such  as  cannot  be  dissolved,  though  the 
breach  of  the  vow  be  a  grievous  sin,  and 
more  grievous  than  adultery. 

Epiphanius  also  is  clean  contrary  to  your 
filthy  censure  against  marrying,  as  is  showed 
before  :  and  further  he  saith  against  those 
apostolic  Heretics,  that  professed  continency 
and  kept  it  not,  as  many  Popish  priests  do  and 
have  done.  "  He  that  hath  corrupted  virgi- 
nity, is  rejected  out  of  that  course,  and  depri- 
ved of  crown  and  reward  :  but  vet  judgment 
is  better  than  condemnation.  For  they  that 
commit  fornication  privily,  lest  they  should 
be  ashamed  before  men,  and  exercise  filthy 
lust  under  show  of  solitariness  and  continen- 
cy, have  not  confession  before  men,  but  with 
God,  which  knoweth  all  secrets,  and  repro- 
veth  all  flesh  at  his  coming,  as  every  man 
hath  sinned.  Therefore  it  is  better  to  have 
one  sin,  and  not  many,"  &c.  And  in  the  end 
concludelh:  "These  be  the  medicines  of 
healiiig,  these  be  the  spices  for  confection  of 
the  ointment,  this  is  the  preparation  of  the 
holy  oil  in  the  law,  this  is  good  faith  giving 
smell  of  sweet  odours,  binding  indeed  the 
champion  to  his  battle,  and  preaching  unto 
him  to  continue  his  course  that  he  may  be 
crowned.  This  is  God's  merchandise,  ga- 
thering all  men  to  his  royal  ordinance,  both 
purple  out  of  the  sea,  and  wool  from  the 
sheep,  and  flax  from  the  earth,  and  fine  linen, 
and  silk,  and  skins  died  red,  and  the  pre- 
cious Emerald,  and  the  pearl,  and  the  agate, 
stones  differing  in  colours,  but  equal  in  price  : 
but  yet  not  rejecting  gold,  and  silver,  wood 
that  rotteth  not,  brass  and  iron,  no  nor  goats' 
hair.  And  this  was  then  the  tabernacle,  but 
now  the  building  of  the  tabernacle  is  esta- 
blished in  God,  and  the  foundation  in  truth. 
And  let  all  heresy  cease,  which  is  raised  up 
against  the  truth,  or  rather  which  chaseth  it- 
self from  the  truth."  Thus  it  is  manifest  by 
the  judgment  of  the  church  in  Epiphanius" 
time,  that  that  was  accounted  heresy  which 
you  deliver  for  whcjiesome  doctrine. 

11.  It  is  manifest,  that  the  Apostle  speak- 
eth  of  such  departings  as  were  not  lawful 
divorces,  and  so  doth  Ambrose  understand 
the  place  saying,  "  You  must  understand  ex- 
cept this  departure  be  for  the  cause  of  forni- 
cations. Because  it  is  lawful  for  the  husband 
to  marry  a  wife,  if  he  have  put  away  his  wife 
offending."  In  which  place  although  he 
thinketh  the  woman  have  not  the  like  right, 
if  she  forsake  her  husband  for  adultery,  yot 
indeed  the  case  is  all  one.  Chrysostom  un- 
derstandcih  the  text  of  such  departings  as  are 
not  for  the  cause  of  fornication,  and  so  doth 
Theodoret. 

12.  The  Apostles  had  not  particular  precepts 
for  every  case,  but  they  had  general  rules  in 
Christ's  doctrine,   which    they   were  bound 


to  follow  in  their  precepts  and  counsels. 
14.  It  is  an  impudent  slander,  that  the  Cal- 
vinists  hold  Christian  men's  children  to  be  so 
holy  from  their  mother's  womb,  that  they 
need  not  baptism.  For  Calvin  clean  contra- 
riwise doth  argue  against  the  Anabaptists 
upon  Paul's  words :  They  are  holy,  ergo,  they 
are  to  be  baptized.  And  the  sacrament  is  not 
to  be  denied  unto  them  that  are  therefore  called 
holy,  because  they  are  comprehended  in  God's 
covenant :  where  he  saith,  I  will  be  thy  God, 
and  the  God  of  thy  seed  after  thee.    Gen.  17.7. 

28.  If  a  virgin,  or  any  other  that  is  vowed 
marry,  she  sinneth  not  in  marriage,  as  Augus- 
tin  saith,  De  bono  vid.  cap.  9.  10,  but  in  break- 
ing her  vow.  So  mean  the  rest  of  the  doc- 
tors ;  but  if  she  be  not  able  to  contain,  then 
that  hath  place  which  I  cited  before  out  of 
Epiphanius,  Hceres.  61.  And  that  which  Hie- 
rom  writeth  ad  Demetr.  "  The  name  of  cer- 
tain women,  which  behave  not  themselves 
well,  doth  defame  the  holy  purpose  of  vir- 
gins, and  the  glory  of  the  heavenly  and  an- 
gelic family :  to  whom  it  must  be  said  openly, 
that  either  they  should  marry,  if  they  cannot 
contain,  or  contain  if  they  will  not  marry." 

29.  Augustin's  words,  if  they  were  granted 
to  be  as  true  as  the  gospel,  yet  prove  not  that 
virginity  is  counselled  as  more  meritorious. 

32.  Hereof  it  follovveth  not,  that  marriage 
which  God  hath  permitted  to  all  ministers  of 
the  church,  should  be  forbidden  them  by  the 
Popish  Church,  as  clogs  and  profanation  of 
sacred  orders.  This  is  not  with  the  Apostle 
to  counsel  virginity  as  convenient,  but  to  com- 
mand it  as  necessary,  and  to  forbid  marriage 
as  profane,  which  is  the  doctrine  of  devils,  and 
a  right  badge  of  the  Antichristian  apostacy. 
1  Tim.  4. 

Chapter  8. 

7.  Your  popish  fasts,  which  are  abstinence 
from  flesh  as  accursed,  and  for  religion's 
sake,  we  condemn  as  antichristian  apostacy, 
by  the  plain  testimony  of  the  Apostle,  1  Tim. 
4,  and  not  as  meat  oflered  to  idols,  although 
there  is  in  your  superstitious  fasting,  that 
which  in  some  cases  hath  resemblance  to  the 
Apostle's  words  in  this  place. 

10.  Thanks  be  to  God,  our  temples  are 
purged  from  popish  idols,  wherewith  by  you 
they  were  stuffed.  Our  table  is  the  Lord's 
table,  and  our  communion  his  holy  Supper, 
according  to  his  own  institution.  And  there- 
fore your  blasphemous  railing  is  meet  for 
your  own  idol  service  and  sacrifice,  and  sa- 
crilege which  hath  no  word  of  holy  Scripture 
to  warrant  it,  but  hath  been  lately  devised, 
to  overthrow  the  only  and  singular  sacrifice 
of  Christ's  death,  which  is  the  price  of  our 
full  redemption. 

Chapter  9. 

1.  Paul  abstained  not  to  live  by  the  Gospel, 
because  it  was  more  meritorious,  but  to  avoid 
offence,  and  to  declare  that  he  did  it  freely, 
!ind  not  as  a  hireling. 

1.  The  Protestants  do  not  charge  the  fa- 
thers, for  using  of  any  such  speech  of  the 
Saints  tmd  Sacraments  as  do  signif^'  no  more, 


i  CORINTHIANS. 


I'jr. 


but  that  they  be  appointed  ministers  and 
instruments  of  God's  worliing  to  our  bene- 
fit. 

5.  Our  translation  is  accordinnj  to  the  pjam 
words  and  meaning  of  the  Apostle.  For  first, 
the  word  is  not  a  woman  sister,  but  a  sister 
a  wife,  for  no  man  would  say,  a  sister  a 
woman,  because  the  word  sister  implieth  a 
woman.  Therefore  of  necessity,  the  latter 
word  signiiieth  a  wife  specially,  and  not  a 
sister  generally.  Chrysostom  whom  you  cite 
impudently,  saith  never  a  word  of  the  matter  in 
controversy,  only  rehearshig  the  words  of  the 
text.  Theodoret  saith  :  "  Some  do  interpret  it 
so  that,  as  certain  faithful  women  followed  our 
Lord,  ministering  necessary  food  to  his  disci- 
ples, so  some  showing  more  (rivnii  Imih, 
followed  some  of  the  Apostles,  ili  i"  mliim  "t 
their  doctrine,  and  helping  their  ilivmr  ]in;ic'h- 
ing."  This  interpretation  he  doth  neither 
allow,  nor  disallow,  and  therefore  you  say 
falsely,  that  he  among  the  rest  doth  take  it  so. 
ButOecumenius,  indeed,  doth  so  take  it.  Au- 
gustin  although  he  allow  this  interpretation, 
yet  he  showetli  that  some  did  interpret  the 
word  a  wife,  and  rehearsing  the  text  lie  sailli, 
not  as  your  vulgar  Latin  hath  a  wnnian  a 
sister,  bui  a  sister  a  woman,  which  it  In-  Inn] 
observed,  he  had  not  been  so  ligiuly  (kcnvcd, 
to  reprehend  the  true  interpretution  ol  them 
that  did  translate  it  a  sister  a  wife.  Ambrose 
leavethout  the  word  sister,  and  readeth  mu- 
lieres,  in  the  plural  number,  women.  By 
which  corrupt  reading  he  might  more  easily 
be  deceived  in  the  true  meaning.  As  Hie- 
rom,  who  also  readeth,  mulieres,  being 
ready  to  take  any  thing  that  soundeth  never 
so  little  against  marriage.  And  yet  against 
Helvidius  he  citeth  this  text,  Nunq^lid  non 
habemus  potestatem  uxores  circumducendi  sicut 
et  ccBteri  apostoli  ?  Add  heretmto,  that  Ter- 
tuUian  to  defend  his  heresy  of.  Monogamy, 
doth  so  take  it,  against  the  Catholic  doctors 
of  his  time.  And  yet  he  confesseth  according 
to  this  text,  Exhort,  ad  cast.  Licebat  et  Aposto- 
lis  Habere  et  uxores  circumducere.  Licebat  et 
de  evangelhs  vivere.  But  Clemens  Alexandri- 
nus,  belfore  him,  by  this  text,  doth  prove  that 
the  Apostles  had  wives,  and  did  lead  them 
about,  in  these  words.  "Do  they  also  reject 
the  Apostles '?  For  Peter  and  Philip  did  beget 
children,  Philip  also  did  give  his  daughters 
in  marriage,  and  Paul  feareth  not  in  a  certain 
Epistle,  to  speak  to  his  yoke-fellow,  which  he 
did  not  lead  about  with  him,  because  he  had 
no  need  of  great  service.  Therefore  he  saith 
in  a  certain  Epistle :  Have  we  not  power  to 
lead  about  a  sister  a  wife,  as  the  rest  of  the 
Apostles?  But  they  truly  as  it  was  meet, 
because  they  could  not  spare  their  Ministry, 
attending  to  preaching,  led  them  not  about  as 
■wives,  but  as  sisters,  which  should  minister 
together  with  them  among  the  women,  which 
kept  the  houses,  by  whom  also  without  any 
reprehension  or  evil  suspicion,  the  doctrine  of 
our  Lord  miglit  enter  into  the  closet  of  wo- 
men." Strom.lib.3.  And  who  would  not  think 
it  agreeable  to  reason,  that  the  Apostles  which 
had  wives,  would  not  lead  them  about,  rather 


than  strange  women,  at  leastwise  in  the  com- 
pany of  strange  women? 

Again,  the  word  of  leading  about,  declareth 
that  they  were  their  wives  that  were  led 
about,  for  the  Apostles  had  no  authority  to 
lead  other  women  about  with  them.  We 
read  that  certain  women  did  follow  our  Sa- 
viour Christ,  we  read  not  that  he  did  lead 
them  about.  The  word  signifying  the  authority 
of  the  husband  over  his  wife,  or  of  the  maste 
over  his  maid.  Finally,  the  scope  of  the  text, 
is  against  the  exposition  of  rich  women,  which 
should  minister  of  their  substance  to  the 
Apostles'  necessity,  for  by  them  the  Church 
should  not  have  been  charged,  but  their  du- 
tiful charge  relieved.  Whereas  by  the  Apos- 
tles' wives  that  were  poor  as  their  husbands, 
the  church  was  charged.  But  it  is  a  pithy 
reason  that  is  contained  in  that  your  question, 
"What  should  he  talk  of  burdening  the  Co- 
rinthians with  finding  his  wife,  when  himself 
clearly  saith,  he  was  single  ?"  As  though  he 
might  not  declare  what  was  lawful  for  him  to 
do,  namely,  to  have  a  wife  as  well  as  other 
Apostles,  and  to  charge  the  Church  with  find- 
ing of  her,  although  he  meant  not  to  use  that 
liberty.  Our  interpretation  therefore  is  not  so 
heretical  as  yours  in  the  next  verse  is  ridicu- 
lous, "who  playeth  the  soldier,"  as  though  to 
go  a  warfare  were  a  play. 

13.  This  was  no  corruption  of  the  translators, 
but  a  fault  of  the  printers.  For  the  translator, 
as  in  the  Bible  printed  in  King  Henry's  time, 
is  to  be  seen,  did  say  altars,  not  temple.  And 
why  should  we  not  suifer  the  Jewisli  altar  to 
stand,  as  well  in  this  place,  as  in  an  hundred 
places  of  the  Bible  beside.  Therefore  it  is 
a  vain  and  ridiculous  slander  to  sav,  we  cor- 
rupted the  text,  because  Popish  altars  were 
in  digging  down  when  the  Bible  was  in  print- 
ing. 

16.  Augustin  hath  no  such  words  as  you 
feign,  neither  doth  he  name  a  reward  of  supe- 
rerogation, but  he  saith,  "Paul  did  bestow 
more  than  was  necessary  for  him  to  do,  when 
he  warred  at  his  ovra  finding,  according  to  the 
saying  of  the  Samaritan  to  the  Inn  keeper, 
whatsoever  thou  shall  bestow  more."  But  that 
Paul's  abstinence  of  his  liberty  was  his  duty 
in  this  case,  though  generally  he  might  use 
that  liberty,  his  own  words  are  manifest,  when 
he  showeth.  He  abstained  that  he  should 
give  no  oflTence,  which  was  necessary  for  him 
to  avoid,  that  he  should  not  abuse  his  power 
in  the  gospel.  Therefore  this  refraining  of 
his  liberty  m  this  case,  was  of  duty  and  not 
of  supererogation,  more  than  duty.  And  of 
supererogation  of  more  than  we  have  re- 
ceived grounded  upon  the  words  of  the 
Samaritan,  Augustin  saith  in  his  confessions 
to  God :  "  There  is  given  more  to  thee,  that 
thou  mayest  be  a  debtor,  and  who  hath  any 
thinrr,  which  is  not  thy  own."  By  which  he 
showeth  that  God  is  not  properly'brought  in 
debt  by  any  supererogation,  when  no  man 
hath  any  thing  but  that  which  is  God's  own, 
and  therefore  is  due  to  him. 

23  This  place  doth  rather  prove,  that  the 
Apostle  did  willingly  abstain  from  using  his 


196 


I.  CORINTHIANS. 


liberty,  because  it  was  his  duty  in  this  case, 
for  otherwise  he  could  have  no  part  of  the 
gospel.  Although  you  slander  the  Protestants, 
"  that  they  will  not" have  men  work,  well  m  re- 
spect of  reward  at  God's  hand,"  for  they 
would  have  men  work  well,  not  only  in  respect 
of  reward,  but  also  for  fear  of  punishment, 
due  to  them  that  work  not  well,  yet  not  only 
for  these  respects,  nor  chiefly,  but  principally 
of  loving  obedience,  and  duty  as  becometh 
children°to  the  glory  otiiod  their  father,  and 
not  only  for  reward,  as  hirelings,  nor  only  for 
fear,  as  slaves. 

27.  Tills  impudent  rotten  slander  cometh  so 
often,  that  it  would  make  a  man  cast  his  <jorge, 
to  hear  it  so  loathsomely  repeated.  We  cry 
out  as  loud  as  we  can :  that  faith  which  only 
justifieth,  is  not  alone,  but  accompanied  with 
'good  works,  is  not  idle,  but  workethhy  love. 
But  that  the  "goal  of  everlasting  glory,  is 
merited  by  chastising  the  body,'"  &c.  the 
Aposde  doth  notteach  it  is  a  reward  infinitely 
above  the  value  of  all  men's  works,  therefore 
given  of  grace,  not  deserved  of  merit. 
Another  impudent  shmder  it  is,  to  say,  that  we 
condemn  voluntary  chastising  of  the  body  to 
such  end,  and  in  such  manner,  as  the  Apostle 
speaketh,  as  superfluous  and  superstitious. 
As  though  the  Apostle  spake,  of  the  ooimter- 
feit  chastising  ot  Popish  hypocrites  to  merit, 
or  satisfy  God's  justice  by  them,  which  we 
condemn  as  injurious  to  Christ's  death,  and 
not  watching  to  prayer,  fiisting,  labouring  in 
good  exercises  to  subdue  the  lusts  of  the 
flesh,  and  to  serve  God  in  the  gospel. 

27.  Paul  did  not  presume  of  the  end,  without 
the  means  and  ways  by  which  God  bringeth 
us  unto  it.  Yet  did  he  not  doubt  of  his  salva- 
tion, which  had  been  to  doubt  of  God's  pro- 
mises. Our  security  of  salvation  is  no  vain 
presumption,  but  an  assurance  upon  the  word 
of  God,  that  through  faith  in  God,  and  walk- 
ing in  the  way  that  God  hath  appointed  us,  we 
shall  undoubtedly  come  to  the  end  of  eternal 
life. 


Chapter  10. 
3.  The  Red  Sea,  the  Cloud,  and  Manna, 
were  not  only  figure  s  of  Baptism  and  theLord' s 
Supper,  but  baptism  indeed,  and  the  sacramen- 
tal communication  of  the  body  jind  blood  of 
Christ,  indeed.  Therefore  tlie  Apostle  saith, 
they  were  all  baptized,  they  drank  of  the 
spiritual  rock,  which  was  Christ.  And  the 
argument  of  tlie  Apostle  were  of  no  force  to 
prove  his  purpose,  if  the  Israelites  were  not 
m  the  sacraments  equal  unto  us,  both  in  signs, 
and  in  the  things  signified.  Cyprian  Ep.  76.. 
saith,  "That  the  Sea  was  the  Sacrament  ot 
Baptism,  the  Apostle  declareth,  saying:  I 
would  not,"  «fcc.  Where  you  say  it  is  an  im- 
pudent forgery  of  the  Calvinisis,  to  write, 
that  the  Jews  received  no  less  the  truth  and 
substance  of  Christ  and  his  benefits  in  their 
Sacraments,  than  we  do  in  ours,  and  that  they 


but  Christ  ?  so  did  they :  for  the  Apostle  saith, 
they  drank  of  the  spiritual  rock  which  iol- 
lowed  them,  and  that  rock  was  Christ.  But 
you  have  a  shift  to  say,  they  among  themselves 
did  feed  of  one  bread,  and  drmk  of  one  rock, 
which  was  a  figure  of  Christ:  that  is  true, 
and  so  do  we,  but  they  did  eat  the  same  spi- 
ritual meat,  and  drink  the  same  spiritual  cup 
that  we  do.  And  so  saith  Augustin  expressly, 
"  The  same  spiritual  meat,"  saith  the  Apostle, 
"  what  meaneth  the  same  ?  but  the  same  which 
we  do  eat."  Again,  "They  did  eat  the  same 
spiritual  meat,"  saith  he.  "It  had  sufficed  to 
have  said,  they  did  eat  a  spiritual  meat,  but  he 
saith  the  same,  I  cannot  find  how  I  should  un- 
derstand the  same,  but  the  same  that  we  do 
cat?"  DeulUitate  Pcenitent.  CnpA.  Why  do 
you  not  say,  it  is  an  impudent  forgery  of  Au- 
gustin so  to  write  ?  yet  he_  is  bold  to  write  it 
more  at  large,  cap.  2.  of  the  same  book. 
"  Whosoever  in  Manna  understood  Christ,  did 
eat  the  same  spiritual  meat  that  we  do.  But 
whosoever  sought  only  to  fill  their  bellies  of 
Manna,  which  were  the  fathers  of  the  unfaith- 
ful, they  have  eaten  and  are  dead  :  so  also  the 
same  drink, for  the  rock  was  Christ.  Therefore 
they  drank  the  same  drink  that  we  do,  but 
spiritual  drink,  that  is,  which  was  received 
by  faith,  not  which  was  drawn  in  with  the 
body."  The  same  judgment  he  declareth  in 
Psal.  11.  ill  Joan.  Tract.  26.  and  in  many 
other  places  of  his  works,  by  which  the  gross 
manner  of  eating  of  the  natural  body  of 
Christ,  defended  by  the  Papists,  is  utterly 
overthrown :  and  consequently,  the  sacrifice 
for  which  you  fight  so  stoutly  in  this  chapter, 
is  declared  to  be  none  such  as  you  Would 
have  it,  but  a  sacrifice  of  praise  and  thanks- 
giving. 

12.  Seeing  you  cite  Augustin  at  large,  we 
must  answer  you  at  large,  that  Augustin  hath 
no  such  meaning  against  the  certainty  of  our 
final  perseverance,  which  he  proveth  plenti- 
fully in  his  book  De  bono  perseveranlicv. 

Id.  The  Apostle  speaketh  not  one  word  of 
the  sacrifice  of  the  body  and  blood  of  Christ 
in  the  Sacrament,  but  showeth,  diat  it  is  the 
nature  of  all  ceremonies,  to  declare  them 
that  use  them,  to  be  partakers  of  that  Religion, 
whereof  they  be  ceremonies  :  as  the  Sacrifi- 
ces of  the  Jews,  the  Sacraments  of  christians, 
and  the  execrable  Sacrifices  and  ceremonies 
of  the  Gentiles,  declared  the  several  users 
of  them  to  be  partaliers  of  these  several 
Religions.  Therefore  the  christians,  which 
were  consecrated  to  Christ,  ought  to  have 
nothing  to  do  with  the  wicked  ceremonies  of 
the  Gentiles,  whereby  they  should  partake 
with  devils,  and  not  with  Christ.  Because  no 
man  can  be  partaker  of  Christ,  that  is  par- 
taker of  the  devils.  The  fathers  in  their 
admonition.  The  faithful  know,  &c.  speak 
not  of  the  Sacrifice  of  the  Mass,  but  of  the 
mystery  of  the  I,ord's  Supper,  which  they 
called  a  Sacrifice,  because  therein  is  offered 


and  we  eat  and  drink  of  the  self-same  meat  a  sacrifice  of  praise  and  thanksgiving  not  of 
and  drink,  it  is  impudent  malice  against  the  the  natural  body  of  Christ.  "  This  is,"  saith 
truth,  to  deny  it:  which  the  Apostle  doth  so  Augustin,  "the  sacrifice  of  the  christians, 
plainly  affirm.    For  what  do  we  eat  and  drink  1  we  being  many  are  one  body  in  Christ :  which 


1.  CORINTHIANS. 


197 


thing  also  in  the  Sacrament  of  the  Altar,  | 
known  unto  the  faithful,  the  church  doth  fre- 
quent, where  it  is  showed  unto  her,  that  in  that ' 
oblation  which  she  ofi'creth,  she  herself  is 
ottered."  De  Civil,  lib.  10.  cap.d.  In  the  same 
chapter  he  trealeth  of  spiritual  sacrifices 
of  praise  and  thanksgiving,  which  are  the 
works  of  nuTcy  and  nioniti>-aiiun  of  our 
bodies,  unto  which  he  rel'erreth  tiiis  sacrifice 
of  the  christians,  wlierein  the  ciiurch  is  of- 
fered. In  the  20ih  ciiapterof  the  same  book, 
he  writeth,  speaking  of  the  sacrifice  of  Christ's 
death  ami  of  the  Sueraiuent  thereof  "By 
thishehliMM  ll'  1.-  \\u-  Pru.>t  that  ..irrieth.aii,"! 
he  hiniseh'  is  ihr  crlihilioii.  A  saeraiiieii!  of 
which  thing  lie  would  have  the  daily  sacrillce 
of  the  church  to  be,  seeing  he  is  the  head  of 
his  OUT!  body,  and  she  is  the  body  of  her  own 
head,  as  well  she  by  liirn,  as  he  by  her,  being 
accustomed  to  be  ottered."  Here  we  see,  the 
sacrifice  of  the  church  is  a  sacrament  of  the 
death  of  Christ,  in  which  Christ  is  none  other- 
wise offered  by  the  churcli,  than  the  church 
is  offered  by  Christ,  that  is,  spiritually  and 
figuratively,  in  praise  and  thanksgiving,  not 
properly  or  propitiatorily.  So  snitu  Chrysos- 
tom.  "We  ofter  the  same  sacrifice  always, 
or  rather,  we  celebrate  the  remembranee  of 
that  sacrifice,"  InEp.  ad  Heh.  cap.  10.  Horn.  17. 
"Again,  Jesus  died.  If  Jesus  did  not  die, 
whereof  or  of  whom  is  this  sacrifice  a  sign 
or  token  ?"  In  Matth.  Ho.  83.  As  for  Origen, 
he  doth  not  so  much  as  name  the  sacrament  a 
sacrifice,  but  speaketh  of  it,  as  a  memorial  of 
the  death  of  Christ,  by  which  we  are  redeem- 
ed, like  as  the  sacrifices  of  the  law  were 
figures  of  the  death  of  Christ  before  he 
suffered. 

16.  We  confess,  that  to  bless  signifieth 
here,  to  sanctify  or  to  consecrate,  and  that 
the  cup  is  blessed  or  consecrated  by  us,  to  be 
a  sacrament  of  the  blood  of  Christ,  not  by 
magical  murnmration  of  words  over  it,  but 
by  the  whole  action  according  to  Christ's  in- 
stitution, in  which  receiving  is  a  neces- 
sary part.  Therefore  Chrysostom  saith,  "  He 
called  it  the  cup  of  blessm^,  becnuse,  when 
we  have  it  in  our  hands,  witli  admiration  and 
a  certain  horror  of  that  unspeakable  gift,  we 
praise  and  bless  himj  because  i  '    il 

his  blood,  that  we  should  not  i  r 

and  hath  not  only  shed  it,  but  m  :  - 

takers  of  it."      So   did    ?'-.:■  ;- 

menius  expound  this  wo  1  !    •','.  ■        . 

which  ha\ang  in  our  h ;  .  , , 
which  hath  graciously  ;^i'.  i  ':-  I-  '  i'ooil, 
that  is  we  give  him  thanks,  or  which  we  pre- 
pare when  we  bless  or  give  thanks."  You 
see  therefore,  by  the  judgment  of  the  an- 
cient fathers,  how  the  Apostle  referreth  the 
benediction  to  the  cup  and  to  God  also,  when 
they  show  that  by  giving  praise  and  thanks 
to  God,  and  receiving  it  accordingly,  the  cup 
is  blessed,  and  not  by  saying  the  words  of 
consecration,  as  you  term  them,  over  it. 
Where  you  say,  the  Calvinists  use  no  con- 
secration of  the  cup  at  all,  it  is  an  impudent 
slander,  which  is  true  of  you,  when  you  mi- 
nister the  cup  to  the  lay  people. 


16.  The  Sacrament  worthily  received  by 
faith,  joineth  us  with  Christ,  in  soul  and  body, 
and  engrafteth  us  unto  him,  after  a  spiritual 
manner  of  conjunction.  Therefore  the  words 
of  Chrysostom  be  these  :  "  But  that  not 
only  by  love,  but  in  very  deed,  we  be  turned 
into  that  tlesh,  it  is  brought  to  pass,  by  that 
meat  which  he  hath  given  us.  For  when  he 
would  declare  his  love  towards  us,  he  hath 
mingled  himself  unto  us  by  his  body,  and 
brought  himself  into  one  with  us,  that  the  body 
might  be  united  with  the  head."  These 
words  must  needs  be  understood  of  a  spiritual 
conj\tnction,  whereby  we  are  made  members 
of  Christ's  body,  for  we  are  not  corporally 
turned  into  the  substance  of  Christ's  flesh, 
neither  doth  Christ  corporally  mingle  himself 
to  us  by  his  body,  but  spiritually  after  an  un- 
speakable manner.  So  meaneth  Cyril,  that 
Christ  dwelleth  in. us  corporally  by  participa- 
tion of  the  flesh  of  Christ,  that  is,  by  the  mean 
that  Christ  hath  given  his  flesh  to  be  indeed 
our  nourishment  unto  eternal  life,  whereof  we 
are  made  partakers  in  the  holy  Sacrament, 
not  after  a  carnal  manner,  but  after  a  divine  and 
spiritual  mamier  of  participation. 

17.  Our  mystical  union  with  Christ,  and 
with  his  church  is  testified  and  sealed  unto  us 
by  this  Sacrament,  not  first  made  or  wrought 
by  receiving  this  Sacrament,  but  by  the  Spirit 
of  God,  whereby  also  in  Baptism,  we  are  made 
one  with  Christ,  and  do  verily  eat  and  drink 
the  flesh  and  blood  of  Christ,  and  are  incor- 
porated into  his  mystical  body  the  church. 
And  this  place  showeth  plainly,  that  the  man- 
ner of  our  communication  with  the  natural 
body  of  Christ,  is  spiritual,  as  it  is  of  our 
participation  with  the  mystical  body  of 
Christ.  Augustin  in  the  place  by  you  quoted, 
proveth  and  plamly  affirmeth,  that  wicked 
men,  although  they  receive  the  Sacrament, 
yet  receive  not  the  body  and  blood  of  Christ. 
Because  they  be  not  members  of  his  body. 
"  Neither  are  these  two  sorts  of  men  to  be 
said  to  eat  the  body  of  Christ,  because  they 
are  not  to  be  accounted  the  members  of 
Christ.  For  that  I  speak  not  of  other  things, 
they  cannot  at  once  be  both  the  members  of 
Christ,  and  the  members  of  a  harlot.  Fi- 
nally l;e  himself  saying:  He  which  eateth  my 
flesh  ami  (Irinketh  my  blood  dwelleth  in  me, 
ami  T  in  liini,  showeth,  what  it  is  not  only  in  a 
^  leraiiriir.  but  in  very  deed,  to  eat  the  body 

i:  ("."■■'-  anil  to  drink  his  blood,  that  is,  that 
1  i;  ,  e  ..I  II  in  Christ,  and  Christ  may  dwell 
In  hiii!.  I  or  so  he  spake  it,  as  though  he  had 
said,  he  that  dwelleth  not  in  me,  and  in  whom 
I  dwell  not,  let  him  not  say  or  think,  that  he 
eateth  my  body  or  drinketh  my  blood."  This 
saying  of  Augustin,  being  contrary  to  your 
heresy  which  affirmeth  that  wicked  men  eat 
the  body  of  Christ,  and  drink  his  blood,  doth 
also  overthrow  your  doctrine  of  Transubstan- 
tiation,  by  which  you  are  driven  to  this  absurd 
error. 

To  the  same  effect  saith  Hilary,  De  Trinit. 
lib.  8.  "  That  \ye  do  truly  receive  the  flesh oi 
Christ's  body  under  a  mystery,  and  thereby 
we  shall  be  one  with  him  :"  but  the  wicked 


198 


I.  COillNTHIANS. 


shall  never  be  one  with  him,  therefore  they 
never  truly  eat  the  flesh  of  Christ  under  a 
mystery. 

20.  The  Apostle  saith  not,  that  the  Sacra- 
ment is  the  Sacrifice  or  Host  of  the  new  Law, 
for  then  he  would  have  said;  The  cup  which 
we  offer,  and  tlic  bread  wliich  we  offer,  but 
now  he  saith,  which  we  bless,  which  we 
break.  And  although  some  of  the  Fathers 
call  it  an  Oblation  of  the  bread  and  cup, 
yet  they  spealt  figuratively,  and  improperly, 
meaning  an  Oblation  of  praise  and  thanks- 
giving, in  remembrance  of  the  only  Sacrifice 
of  Christ's  body  and  blood  once  offered  on 
the  Cross,  and  never  to  be  repeated  :  seeinw 
by  that  one  Oblation  once  offered,  he  hath 
made  perfect  for  ever,  them  that  are  sancti- 
fied, Heb.  10.  14. 

21.  The  Apostle  speaketh  not  of  refusing 
the  Sacrifice  of  Chnst's  body  and  blood  in. 
the  church,  but  of  the  cup  of  the  Lord, 
and  of  the  Table  ot  the  Lord.  Neither 
doth  he  in  all  this  discourse,  speak  of  our 
Altar,  Host,  or  Oblation,  or  compare  our  Sa- 
crament m  any  point,  effect,  condition,  or  pro- 
perty, to  the  Altars,  Hosts,  Sacrifices,  or  im- 
molations of  the  Jews  or  Gentiles,  which  is 
proper  or  peculiar  to  Altar,  Host,  Sacrifice, 
or  immolation,  but  only  in  that  there  is  a  feast 
in  those  sacrifices  of  the  Jews  and  Gentiles, 
as  there  is  in  our  Sacrament :  and  in  that  point 
which  is  common  to  all  ceremonies,  to  de- 
clare them  that  use  them,  to  be  partakers  of 
that  Religion,  whereof  they  be  ceremonies. 
And  therefore  the  Apostle  mi^ht  in  this  re- 
spect have  used  the  example  of  our  other  Sa- 
crament, which  is  Baptism,  by  which  also  we 
have  participation  with  Christ  and  his  church, 
but  he  did  rather  choose  the  Sacrament  of  the 
Lord's  Supper,  because  it  being  a  spiritual 
feast  of  our  Rehgion,  doth  more  resemble  the 
cursed  feasts  of  the  Gentiles,  from  which  he 
doth  dissuade  them.  Whereas  if  this  Sacra- 
ment had  been  also  a  Sacrifice,  he  would  not 
have  spared  to  enforce  the  comparison  also 
in  that  respect,  wiiich  thing  seeing  he  hath 
not  done,  there  is  no  reason  to  gather  a  Sa- 
crifice out  of  this  discourse.  Indeed  many  of 
the  Fathers  do  call  it  by  the  name  of  a  Sacri- 
fice or  Oblation  figuratively,  as  I  have  said 
before.  But  where  you  say  all  the  Fathers  do 
acknowledge  it,  calling  it  only  and  continu- 
ally almost  by  such  names  as  signify  a  Sacri- 
fice, it  is  faUe.  For  Justin,  Clemens,  Alex- 
and.  Origen,  Terlullian,  Epiphmdus,  Hilary, 
Basil,  and  divers  other  do  not  at  all,  or  else 
very  seldom  call  it  a  Sacrifice.  That  the 
Fathers  call  tliis  Sacrament,  as  they  do, 
none  other  Sacrament  or  Ceremony  of  Chris- 
tian Religion,  what  marvel  is  it?  seeing 
it  hath  a  proper  difference,  as  every  thinir 
hath,  whereby  it  is  distinguished  from  all 
other  things. 

The  Council  of  Nice  saith  not,  that  the  very 
natural  body  of  Christ  is  offered  upon  the  Al- 
tar, but  that  the  Sacrament  which  is  figura- 
tively called  the  Lamb  of  God,  as  it  is  called 
the  body  of  Christ,  is  laid  on  the  Table.  And 
therefore  they  say  also,  that  "  Christ  is  sacri- 


ficed, without  sacrifice,"  because  Christ  is 
not  properly  sacrificed,  but  the  remembrance 
of  his  Sacrifice  celebrated  in  the  Sacrament. 
The  Council  of  Ephesus  saith:  "  We  celebrate 
in  the  churches  the  unbloody  service  of  Sa- 
crifice." But  how,  they  declare  in  the  word? 
going  immediately  before,  "  Showing  or 
preaching  the  death  according  to  the  flesh,  of 
the  only  begotten  Sonof  God,  that  is,  of  Jesus 
Christ,  and  likewise  confessing  his  resurrec- 
tion and  ascension  into  heaven."  By  which 
words,  they  show  plainly  that  the  service  of 
the  Sacrifice,  which  they  did  celebrate,  was 
only  a  memorial  of  the  death,  resurrection, 
and  ascension  of  Christ.  Dionysius  calleth  it 
T£\eTij}v  TtKiTr]  that  is,  the  mystery  of  mysteries, 
or  the  chief  mystery,  or  the  chief  ceremony,  for 
so  doth  the  word  signify  any  mystery  or  cere- 
mony of  Religion,  and  not  Sacrifice  properly. 
So  doth  Pachimere  expound  it,  comparing 
this  Sacrament  with  Baptism,  which  he  call- 
eth also  TtXcrn.  Therefore  this  term  is  un- 
learnedly  alleged  out  of  a  partial  translation, 
to  prove  the  Sacrament  to  be  called  a  Sa- 
crifice. That  which  you  cite  out  of  Cyril, 
Anath.  11.  is  an  impudent  forgery  :  For  there 
is  no  word  of  quickening  holy  Sacrifice,  un- 
bloody Host,  or  victim.  But  when  you  have 
so  notably  past  the  bounds  of  modesty,  what 
marvel,  it  you  pass  yourselves  in  greater  im- 
pudence? As  when  you  say  it  is  called  the 
propitiatory  Sacrifice  for  the  quick  and  the 
dead,  by  Tertullian,  Chrysostom,  Cyprian,  Au- 
gustin,  which  is  so  monstrous  a  lie,  as  none 
but  such  as  had  sold  themselves  to  maintain 
falsehood,  durst  for  shame  afBrm  unto  the 
world.  First,  Tertullian  De  corona  mil.  hath 
nothing  that  soundeth  toward  such  a  matter, 
but  to  make  oblations  for  the  departed,  for  tlie 
birth  day  on  the  yearly  day.  He  saith  not, 
that  the  Sacrament,  or  Christ  in  the  Sacra- 
ment was  offered.  But  what  Oblations  were 
offered,  it  is  easy  to  gather,  by  that  he  saith, 
They  were  offered  for  men's  birth  days, 
which  could  be  none  other  but  praise  and 
thanksgiving,  both  for  the  departure  of  men 
out  of  the  world,  and  for  their  birth  into  the 
world. 

Chrysostom  m  the  first  place  saith,  That 
prayer  was  made  for  all  that  sleep  in  Christ, 
at  the  celebration  of  the  mysteries,  which  was 
the  error  of  his  time,  but  that  the  Sacrament 
is  a  Sacrifice  propitiatory,  he  saith  not,  one 
word.  He  saith  that  some  comfort  may  come 
to  them  that  sleep,  if  we  offer  for  them.  But 
how  he  would  have  us  to  offer  for  them,  he 
exprcsseth,.  saying :  "  Offering  prayers  for 
them,  prayers  are  the  common  sacrifice  of 
the  whole  world."  In  the  second  place  he 
nametli  the  Sacrament  a  Sacrifice,  and  speak- 
eth of  prayer  for  the  dead,  used  at  the  cele- 
l)ration  thereof,  but  a  Sacrifice  propitiatory, 
or  offered  for  the  dead  he  calleth  it  not.  In 
the  third  place,  he  doth  not  once  speak  of  the 
Sacrament  or  Sacrifice.  But  how  he  doth  un- 
derstand the  term  of  Sacrifice,  which  he  useth 
divers  times,  he  declareth  in  Epist.  Hebr. 
Homil.n.  saying:  "This  Sacrifice  is  an  ex- 
emplar of  that  Sacrifice."    And  again,  "  This 


J.  GORIMTHIANS. 


199 


that  we  do,  is  in  remembrance  of  tliat  which 
was  done.  For,  do  ye  this,  saith  he,  m  re- 
membrance of  me.  We  offer  not  another 
Sacrifice,  as  the  High  Priest,  buttlie  same  we 
do  always,  but  rather  we  celebrate  the  re- 
membrance of  a  Sacrifice."  Cyprian  Epist,  66. 
speaketh  not  a  word  of  the  Sacrament,  but 
saith  that  for  as  much  as  Gcminius Victor,  had 
made  a  Priest  his  executor,  contrary  to  the 
decree  of  a  Council,  there  should  be  no  Ob- 
lation celebrated  for  his  falling  asleep,  which 
is  meant  of  praise  and  thanksgiving.  For  if 
they  had  held  the  Popish  opinion  of  Purgato- 
ry, it  had  been  too  extreme  punishment,  to 
deny  him  Prayers,  or  the  Sacrifice  of  the 
Mass.  But  in  what  sense  he  called  the  Sa- 
crament a  Sacrifice,  he  doth  best  expound 
himself.  "Because  we  make  mention  of  his 
Passion  in  all  our  Sacrifices,  for  the  Sacrifice 
which  we  ofl'er,  is  the  Passion  of  our  Lord, 
we  ought  to  do  nothing  but  that  which  he  did." 
The  Sacrament  is  called  a  Sacrifice,  as  it  is 
called  the  Passion  of  Christ,  which  it  is  not 
properly,  but  figuratively:  because  we  cele- 
brate a  memory  of  his  Passion  and  Sacrifice 
in  it.  And  because  the  Sacrament  being  re- 
ceived worthily,  is  a  sure  seal  and  pledge  of 
the  virtue  of  Christ's  Sacrifice,  once  offered 
to  be  continually  apphed  unto  us  by  faith  for 
remission  of  our  sins.  Therefore  saith  Cy- 
prian, "  when  we  do  these  things,  we  do  not 
prepare  our  teeth  to  bite,  but  with  sincere  faith 
we  break  and  divide  the  Holy  bread."  De  cmna 
Dom. 

Augustin,  Enchir.  cap.  110.  calleth  the  Sa- 
crament the  sacrifice  of  our  mediator,  and 
saith  that  it  was  offered  for  the  dead,  as  alms 
were,  meaning  only  prayers  and  thanksgiving 
that  were  offered  at  the  celebration  of  the 
Sacrament,  and  at  the  gathering  of  alms,  and 
that  he  declareth  in  few  lines  after,  when  he 
saith,  "  when  saqrifices  either  of  the  altar,  or 
of  any  alms  are  offered  for  all  the  departed 
that  are  baptized,  for  very  good  persons  they 
be  thanksgiving,  for  not  very  evil  persons, 
they  be  propitiations  or  prayings  of  mercy : 
for  "very  evil  persons,  although  they  be  no  help 
of  the  dead,  yet  are  they  some  comfort  of  the 
living."  You  see  that  he  matcheth  the  sacri- 
fices of  alms,  with  the  sacrifices  of  the  altar, 
both  in  name  and  in  effect.  Therefore  he 
meaneth  not  that  the  body  of  Christ  is  a  sacri- 
fice propitiatory  offered  in  the  Sacrament: 
which  were  no  ways  to  be  matched  with  alms, 
Qu.  2.  ad  Dulcit.  he  hath  the  same  words  that 
;;re  before  set  down  out  of  Enchir.  and  in  the 
.<;crmon  De  verbis  Apost.  The  like  of  prayer 
for  the  dead  in  the  celebration  of  the  sacrifice. 
What  you  mean  by  lib.  9.  cap.  13.  I  know  not, 
l)nt  lib.  3.  c.  19.  De  Baptism.  Augustin  saith, 
'•That  our  Saviour  Christ,  did  send  those 
whom  he  cleansed  of  leprosy,  to  the  sacra- 
ments of  the  old  law,  that  they  should  offer  a 
sacrifice  for  them,  to  the  priests,  because  as 
yet  there  had  not  come  in  their  place,  that 
sacrifice,  which  afterward  he  would  have  to 
be  offered  for  them  all." 

In  these  words,  he  speaketh  doubdess  of  a 
sacrifice  of  thanksgiving,  as  that  was,  which 


the  lepers  by  the  law  were  bound  to  offer  for 
their  cleansing.  But  to  make  this  matter 
most  clear,  that  he  meaneth  not  a  sacrifice 
propitiatory,  but  a  Sacrament  of  remembrance 
for  praise  and  thanksgiving,  he  writeth  thus 
Cnnt.  Faust.  Manicha;um,  lib.  20.  c.  21.  "But 
what  shall  I  do,  and  when  shall  I  show  to  so 
great  blindness  of  these  Heretics,  what  force 
that  hath  wliich  is  sung  in  the  Psalms  ?  The 
s.icriticf"  of  praise  shall  glorify  me,  and  there 
is  the  \',  ;,  where  I  shall  show  my  salvation, 
tlir  llr-^li  ami  blood  of  this  sacrifice  was 
lironiisrd  before  the  coming  of  Christ  hy^ 
sacrifices  of  similitudes,  in  the  passion  of 
Christ  it  was  given  by  the  very  truth  itself, 
after  the  ascension  of  Christ  it  is  celebrated 
by  a  Sacrament  of  n-im  nilnaiKM-,  Epist.  23, 
he  saith,  "was  not  Chii-i  ol!)  i(  li  once  in 
himself?  and  yet  in  a  Si.cmiikii;,  not  only  at 
every  solemnity  of  Ea.sU:r,  but  also  every  day 
he  is  offered  to  the  people.  And  he  that  be- 
ing asked,  doth  answer  that  he  is  sacrificed, 
doth  not  lie.  For  if  Sacraments  had  not  a 
certain  likeness  of  those  things  whereof  they 
be  Sacraments,  they  should  be  no  Sacraments 
at  all."  These  places  are  sufficient  to  satisfy 
any  reasonable  man,  that  the  ancient  Fathers 
in  calling  the  Sacrament  a  sacrifice,  did  not 
mean  that  Christ  was  properly  and  really 
sacrificed :  but  in  a  figurative  speech :  as 
Sacraments  are  called  by  the  names  of  those 
things  whereof  they  be  Sacraments. 

And  therefore  Gratian  doth  well  conclude 
this  matter  out  of  Augustin,  as  he  saith, 
"  llierefore  as  the  heavenly  bread,  which  is 
the  flesh  of  Christ,  is  called  after  the  proper 
manner  thereof,  the  body  of  Christ,  when  in- 
deed and  truth  it  is  the  Sacrament  of  the  body 
of  Christ,  of  that  body,  I  say,  which  being  visi- 
ble, which  being  palpable  and  mortal,  was  put 
on  the  cross,  and  the  same  oblation  of  the 
flesh,  which  is  made  by  the  hands  of  the 
Priest,  is  called  the  passion,  death,  and  cruci- 
fying of  Christ,  not  in  truth  of  the  thing,  but  in 
a  signifyiniT  mystery,  so  the  Sacrament  of 
faith,  which  is  understood  to  be  baptism,  is 
faith."     De  con.  dist.  2.  c.  Hoc  est. 

Cyprian  de  ccen.  Num.  2.  doth  not  call  this 
Sacrament,  "  The  only  inconsumptible  victim, 
without  which  there  is  nc  religion,"  but 
speaketh  of  the  gross  imagination  of  the  Ca- 
pharnaites,  who  thought,  "That  if  the  flesh 
of  Christ's  person,  were  cut  in  pieces,  it  could 
not  suffice  all  niankind,  which  being  once 
consumed,  it  might  seem  that  religion  were 
lost,  to  wliom  remained  no  more  any  sacri- 
fice. But  in  such  cogitations,  flesh  and  blood 
profiteth  nothing,  for  as  the  master  himself 
hath  expounded,  these  words  are  spirit  and 
truth,  neither  doth  carnal  sense  pierce  to  the 
understanding  of  so  great  depth  except  faith 
come  to  it."  In  these  words  is  nothing  for 
your  propitiatory  sacrifice,  but  rather  against 
It.  How  Chrysostom  understandeth  the  Sa- 
crament to  be  a  sacrifice,  Ilomil.  17.  adHeh. 
I  have  showed  before  by  his  own  words  out 
of  the  same  homily.  Now  we  come  to  the 
sacrifice  prefigured  by  Mclchisedec,  and  pro- 
phesied by  Malachi :  which  the  fathers  doubt- 


•>m 


I,  CURLNTHIANS. 


less  do  undt^rsUiiHl  of  a  sachhce  of  praise  and  | 
thanksgiving,  and  not  of  ths  natural  body  , 
of  Christ.  Cyprian  saith,  Episl.  63.  1  hat 
Christ  offered  the  same  thing  which  Mel- 
chisedec  had  otTered,  that  is  bread  and  wine, 
tliat  is  t9  say,  his  body  and  blood."  If  Christ 
offered  bread  and  wine,  which  is  the  same 
thing  that  Melchisedec  offered,  he  ofiered 
not  "his  natural  body  and  blood,  but  a  type 
thereof  in  bread  and  wine.  But  according  to 
your  heresy  he  offered  not  bread  and  wme, 
i)Ut  111.9  body  and  blood. 

In  the  same  epistle  Cyprian  saith,  "The 
sacrifice  which  we  offer  is  the  passion  of 
Christ.  He  speaketh  agamst  them  which 
thoudit  that  only  water  was  to  be  offered  in 
the  Lord's  cup.  AVe  find  that  the  cup  was 
mi.\ed  which  our  Lord  ofiered,  and  that  it 
was  wine  which  he  called  his  blood.  That 
the  cup  which  is  ofiered  in  remembrance  of 
him,  he  offered  mixt  with  wine.  For  when 
Christ  saith,  I  am  the  true  vine,  the  blood  of 
Christ,  is  not  water  but  wine."  What  can  be 
more  evident,  to  declare  ?  that  he  useth  the 
term  offering  figuratively,  in  respect  of  the 
sacrifice  of  praise  and  thanksgiving  which  is 
offered  in  the  celebration  of  the  supper,  m  re- 
membrance of  the  only  sacrifice  of  Christ. 
And  when  he  saith  so  often,  that  Christ  offer- 
ed wine,  and  that  his  blood  is  wine,  it  is  mani- 
fest that  the  Sacrament  is  called  by  the  name 
of  that  whereof  it  is  a  sign,  not  properly  but 
figuratively. 

Justin  dial,  aim  Tryplion.  speaketh  yet 
more  plainly  to  prove  that  the  church  in  his 
time  knew  no  sacrifice,  but  the  sacrifice  of 
thanksgiving,  which  he  saith  was  ofiered  by 
all  Christians,  that  are  spiritual  priests  in  the 
celebration  of  the  Lord's  Supper.  "  So  we, 
which  by  the  name  of  Jesus,  as  all  shall  be 
one  man  in  God  the  worker  of  all  things, 
being  stript  out  of  our  filthy  garments,  that  is 
our  sins,  by  the  nameof  his  first  begotten 
Son,  and  being  set  on  fire  by  the  word  of  his 
calling,  are  a  right  kind  of  high  Priests  of 
God,  as  God  himself  doth  witness.  That  in 
all  places  among  the  Gentiles,  acceptable  and 
pure  sacrifices,  are  ofiered  to  him.  fiut  God 
receiveth  no  sacrifice  of  any,  but  of  his 
Priests.  Wherefore  God  showeth  before- 
hand, that  he  doth  accept  all  them  that  offer 
by  this  name,  the  sacrifices  which  Jesus  Christ 
hath  delivered  to  be  made,  that  is  in  the  Eu- 
charist or  thanksgiving  of  the  bread  and  tlie 
cup,  which  are  done  in  every  place  of  chris- 
tians. As  concerning  those  sacrifices  which 
are  offered  to  him  by  us  Gentiles  in  every 
place,  that  is,  of  the  bread  of  thanksgiving, 
and  likewise  of  the  cup  of  thanksgiving,  he 
foreshoweth,  them  saying  :  that  we  do  glorjfy 
his  name,  and  that  you  do  profiuie  it.  For  I 
myself  do  affirm,  that  prayers  and  thanks- 
giving, made  by  worthy  persons,  are  the  only 
perfect  and  acceptable  sacrifices  to  God.  For 
these  are  the  only  sacrifices  that  christians 
have  received  to  make,  to  be  put  in  mind  by 
their  dry  and  moist  nourishment,  of  the  jias- 
eion  which  (Jod,  the  of  Son  God,  is  recorded 
to  have  suffered  for  them."    Thus  Justin  by 


these  words,  hath  acquitted  himself  and  all 
the  catholic  fathers,  that  call  the  Sacrament 
by  the  name  of  a  sacrifice,  of  the  sacrifice 
propitiatory  wherewith  you  unjustly  burden 
them.    IrensBus  also,  lib.  4.  cap.  32.   speak- 
eth manifestly  of  a  sacrifice  of  thanksgiving, 
wherein  the  bread  and  wine  are   dedicated 
to  God,  to  become  the  Sacrament  of  the  body 
and   blood  of  Christ,  his  words  are  these ; 
"  Giving  counsel  to  his  Disciples,  to  offer  to 
God  the  first  fruits  of  his  creatures,  not  as 
though  he  had  need,  but  that  they  themselves 
should  neither  be  unfruitful  nor  unthankful, 
he  took  that  bread  which  is  of  the  creature, 
and    gave   thanks,  saying,  this  ia  my  body. 
And  the  cup  likewise  which  is  of  the  crea- 
ture, that  is  with  us,  he  confessed  to  be  his 
blood,  and  taught  the  new  oblation  of  the  New    - 
Testament,  which  the  church  receiving  from 
the  Apostles,  ofiereth  in  all  the  world  to  God 
the  first  fruits  of  his  gifts  in  the  New  Testa- 
ment, even  to  him  which  giveth  nourishment 
unto  us,  of  which  in  the  twelve  Propliets, 
Malachi  foreshowed,  &c.    Seeing  therefore  ^ 
the  name  of  the  son  pertaineth  to  the  father, 
and  the  church  offisreth  in  God  Almighty  by 
Jesus  Christ,  he  said  well  in  respect  of  both  : 
in  every  place  incense  is  offered  to  my  name 
and  a  pure  sacrifice.    But  the  incense,  saith 
John  in  the  Apocalypse,  is  the  prayers  of  the 
saints."CAop.  34.  he  saith,"that  these  sacrifices 
do  not  sanctify  a  man,  because  God  hath  no 
need  of  sacrifice,  but  the  conscience  of  him 
that  offered,  being   pure,   doth  sanctify  the 
sacrifice  and  cause  th  God  to  accept  it,  as  of  a 
friend."     You  see  therefore  most  clearly,  he 
speaketh  not  of  the  body  of  Christ  sacrificed, 
but  of  prayers  and  thanksgiviitg,  and  of  bread 
and  wine  offered  to  be  the   Sacrament  of 
thanksgiving.    Augustin  as  we  have  showed 
already,  understandeth  the  name  of  sacrifice, 
for  a  Sacrament  of  remembrance,  when  he 
calleth  the  celebration  of  the  Lord's  Supper 
a  sacrifice  of  the  New  Testament,  after  the 
order_  of  Melchisedec,   that  succeeded  the 
sacrifices  of  the  old  law,  as  he  doth,  lib.  17. 
cap.   20.     Be    Civitafe  el  lib.   10.  cap.   5.   he 
saith :     "  The   visible   sacrifice  is  a  Sacra- 
ment, that  is  a  holy  sign  of   the   invisible 
sacrifice."      That  which  he  writeth,  lib.   1. 
cont.  adver.  leg.  et  Proph.  cap.  18.  of  the  only 
true  and  singular  sacrifice,  signified  by  many 
figures  of  sacrifices  in  the  Law,  is  the  sacri- 
fice of  Christ's  death :  but  thatVhich  follow- 
eth,of  the  sacrifice  of  praise  and  thanksgiving 
out  of  the  50.  Psalm,  he  referreth  to  the  Sa- 
crament, as  appeareth  in  these  words:  "Of 
the  salvation  of^  God,  that  it  is  Christ  himself, 
I  have  made  mention  and  showed  before,  but 
what  sacrifice  of  praise  is  more  holy  than  in 
thanksgiving?     And   for  what   are   greater 
thanks  to  be  given  to  God,  than  for  his  grace 
by  Jesus  Christ  our  Lord.    All  which  matter, 
the  faithful  do  know  in  the  sacrifice  of  the 
church,    whereof  all  those  former  kinds  of 
sacrifices  were  shadows."     See  you  not  plain- 
ly, that  the   sacrifice  of  the   church,  is  the 
sacrifice  of  praise  and  thanksgiving  for  the 
salvation  of  God  by  Christ?  who  ofiered  that 


1.  CORLNTHIANS. 


201 


«nly  true  ami  singtilar  sacrilice,  whereby  he 
redeemed  us  from  our  sins.  Thus  without 
judgment,  you  quote  as  well  that  which  is 
directly  against  you,  as  that  which  seemeth 
to  have  some  show  for  you.  The  ne.xt  place 
lib.  3.  De  bap.  cap.  19.  We  have  declared 
already  what  it  is,  Leo  ser.  8.  de  pass,  speaketh 
of  the  sacrifice  of  Christ  his  body  and  blood 
upon  the  cross,  as  I  have  showed  plainly  upon 
Luke  22.  Sect.  25. 

Now  for  the  name  of  Missa,  although  it  be 
not  greatly  material  what  it  was  called  when 
we  Know  what  was  meant  by  that  name  : 
first  you  quote  Ambrose  in  the  margin,  epist. 
33.  where  he  writeth,  that  as  he  was  instruct- 
ing certain  persons  that  desired  baptism  in 
the  baptizing  place  of  the  church,  word  was 
brought  him  that  a  certain  church  in  the  city 
was  taken  by  the  heretics,  for  which  he  had 
had  great  strife  :  whereupon  he  saith:  "Yet 
I  tarried  in  my  office,  I  began  to  let  it  go,"  for 
that  signifieth  Missamfacere :  or  else  you  must 
say,  to  make  mass,  which  is  absurd.  There- 
fore the  name  of  mass  is  not  so  ancient  as 
Ambrose.  Next  to  him  you  quote  two  coun- 
terfeit sermons  under  the  name  of  Augustin, 
which  the  phrase  showeth  to  be  of  much  later 
time,  and  the  matter  also,  as  that  Serm.  251. 
he  saith :  that  the  mighty  men  of  the  world, 
when  they  come  to  church,  compel  the  Priest 
to  make  snort  his  mass,  which  manner  agreeth 
not  with  Augustin's  age.  In  the  91.  sermon, 
the  author  speaketh  of  a  lesson  that  was  to  be 
read  ad  Missas,  in  the  plural  number,  mas- 
ses. Nevertheless,  about  Augustin's  time,  the 
name  of  Misses  began  to  be  in  use  as  it  seem- 
eth by  Condi.  Milevitan.  Can.  12.  signifying 
rather  prayers  than  sacrifices.  But  howso- 
ever the  name  was  afterward  received  and 
used  for  the  celebration  of  the  Lord's  Supper, 
the  ancient  fathers  knew  no  sacrifice  of  Christ's 
natural  body  and  blood,  offered  really  in  the 
Sacrament,  but  only  a  sacrifice  of  prayer,  of 
praise,  and  thankspving,  in  remembrance  of 
the  sacrifice  of  Christ's  death,  which  is  the 
only  true  singular  and  unsacrificcable  sacri- 
fice, as  it  is  called  by  Augustin,  co7ifr.  ad  vers, 
ks-  et  Prophet,  lib.  1.  cap.  18.  and  by  Gregor. 
Naziam.  in  sanct.  pasc.  orat.  4.  Luc.  22.  ver. 
19.  Therefore  in  all  your  quotations,  you 
have  gained  nothing  but  a  little  dross  out  of 
Chrysostom  and  Augustin,  touching  prayer 
for  the  dead  :  which  error  bein^  first  brought 
in  by  the  Montanists,  although  it  had  gotten 
some  liking  in  those  times,  yet  was  it  far  from 
the  superstition  and  blasphemy  of  purgatory, 
which  in  all  latter  times  as  Antichrist  drew 
nearer  to  his  full  manifestation,  prevailed  in 
the  Romish  church,  without  all  ground  or 
warrant  out  of  the  Holy  Scriptures. 

21.  In  the  popish  sacrifice  of  the  mass  con- 
sisteth  no  union  of  Christian  men,  neither  doth 
the  most  proper  and  substantial  union  or 
difference  consist  in  the  Sacrament  of  the 
Lord's  Supper.  But  there  is  as  proper  and 
as  substantial  difference  of  true  Christians 
from  other  sects,  and  imion  with  Christ  and 
hie  church  in  baptism  :  or  else  thev  that  are 
baptized  should  not  be  properly  and  substan- 


I  tially  christians.  For  although  baptism  a.s 
the  other  sacrament  may  be  received  out  of 
the  -church,  yet  have  they  no  virtue  but  in 

'  tlic  church.  Where  you  blaspheme  the  cele- 
bration of  the  Lord's  Supper,  which  we  keep 
after  the  institution  of  Christ  most  purely, 
sayuig  it  is  im  altar  erected_  against  Christ  a 

j  altar,  priesthood  and  sacrifice,  besides  that 
it  is  most  impious,  it  is  most  ridiculous_  that 

I  you  say.    For  we  have  none  altar,  sacrificing 

;  priesthood,  or  sacrifice  propitiatory,  but  only 
the  altar  of  the  cross,  the  eternal  priesthood 
of  Christ,  die  only  sacrifice  of  his  death  once 
offered  by  himself,  and  impossible  to  be  re- 
peated by  any  other.  Whereas  you,  to  over- 
throw that  altar,  have  erected  many  thousands 
of  Popish  altars,  consecrated  infinite  priests 
after  the  order  of  Melcliisedec,  which  is 
proper  only  to  Christ:    and  blasphemously 

j  affirm  that  every  priest  may  daily  offer  up 
Christ  to  his  father.  Further,  where  you  say 
we  have  a  table  and  cup  of  devils,  wherein 
the  devil  is  properly  served:  what  colour  of 
truth  hath  this  blasphemous  shmder?  seeing 
there  is  nothing  done  about  our  table  and  cup, 
that  is  the  table  and  cup  of  the  Lord,  but  that 
which  Christ  himself  commanded  to  be  done, 
and  to  that  end  he  appointed  it  to  be  done  : 
whereas  your  mass  neither  observeth  the 
form  nor  the  end  of  his  institution  butpervert- 
eth  both,  not  only  by  your  idol  of  transubstan- 
tiation,  but  also  bv  robbing  the  people  of  the 
cup  of  the  Lord's  blood,  and  by  turning  the 
sacrament  of  remembrance  to  a  sacrifice  of 
propitiation.  And  how  can  it  be  said  that  we 
serve  the  devil  properly  in  our  celebration  ? 
when  all  things  are  done  according  to  the 
word  and  commandment  of  Christ,  without 
adding  or  detracting  any  thing  from  his  holy 
institution.  What  rese-mblance  have  we  with 
.Teroboam's  calves  and  altars,  or  any  heathen- 
ish idolatry  which  are  expressly  forbidden  by 
God's  conimandment  ?  which  do  square  all 
our  form  of  celebration  and  worship  of  God 
according  to  the  straight  line  of  God's  word 
and  commandment.  Where  you  say  that  now 
in  the  Christian  ffmes  you  have  none  other 
idols  but  heresies,  nor  idolothites  but  their 
false  service,  it  is  to  make  your  ignorant  adhe- 
rents believe,  that  your  gross  worshipping  of 
Images,  contrary  to  the  express  commandment 
of  God,  is  no  idolatry.  And  how  impudenffy 
you  do  quote  the  fathers,  to  prove  that  there 
can  be  none  other  idols  nor  idolothites  but 
heresies  and  their  services,  it  maybe  manifest 
to  your  own  consciences,  when  in  Cyprian's 
time  the  world  was  full  even  of  these  idols 
and  idolothites  of  the  Gentiles  that  were  in  the 
Apostles'  time,  besides  heresies  and  their 
heretical  ser\'ices.  Augustin  also  condemncth 
professors  of  the  Christian  name,  that  were 
worshippers  of  pictures,  of  the  superstition 
and  idolatry,  and  void  of  true  religion.  Demor. 
eccks.  cath.  lib.  1.  r.  34.  Ambrose  saith,  it  is 
heathenish  error  and  vanity  of  the  ungodly  to 
worship  the  cross  where  on  Christ  died  :  De 
obitu  Thendos.  What  would  he  have  said  if 
he  had  seen  creeping  to  an  idol  of  the  cross'' 
Epiphanius  saith,  it  is  a  devilish  attempt  to 
'  26 


202 


I.  CORINTHIANS. 


make  images  of  the  virgin  Mary  or  other 
Saints  departed,  and  to  worship  them  as  the 
CoUyridian  iieretics  did  their  image  of  the 
virgui  Mary.  Jl/^r.  79. 

Chapter  11. 

2.  Taul's  traditions  wliich  he  delivered, 
were  either  concerning  matters  of  doctrine 
and  faith,  which  are  perpetual,  and  they  be 
all  expressed  in  the  Scriptures,  or  else  of 
ceremonies  which  are  mutable  by  authoriiy  i 
of  the  church,  according  to  time,  places,  and 
persons,  observing  the  general  rules  pre- 
scribed by  the  Apostle,  that  all  things  be  done 
in  order  and  comeliness,  and  to  edification. 

2.  In  things  that  be  of  the  substance  of  reli- 
gion, the  governors  of  the  church  may  com- 
mand nothmg  but  that  which  hath  warrant  of 
God's  word.  In  matters  of  ceremony,  which 
be  not  of  the  substance  of  religion,  they  must 
also  have  respect  that  they  be  agreeable  to 
order,  decency,  and  edification,  and  so  they 
are  to  be  obeyed.  And  though  they  do  some- 
what decline  from  these  rules,  yet  so  long  as 
the  substance  of  religion  reniaineth  whole,  no 
schism  must  be  made  for  matters  of  cere- 
mony and  external  rites. 

16.  Paul  saith,  the  Apostles  and  church 
have  no  such  custom  to  be  contentious.  Crys. 
horn.  27.  in  ep.  x.  Cor.  for  matters  of  external 
order,  yet  doth  he  give  reasons  for  that  order 
of  covering  women's  heads.  By  whose  exam- 
ple the  preachers  are  likewise  to  endeavour 
to  satisfy  by  reason  both  men  and  women,  that 
humbly  desire  their  resolution  for  quiet  of 
their  conscience,  and  not  to  beat  them  down 
vnththe  club  of  custom  only.  For  so  the  Apos- 
tle doth  not.  As  for  the  prescription  of  fifteen 
hundred  years  that  you  brag  of,  for  your  Po- 
pish ceremonies  and  customs  it  is  vairi  and 
false.  For  either  you  have  nothing  of  that 
antiquity,  or  if  you  have,  you  have  clean  per- 
verted the  use  of  it. 

19.  Though  God  be  not  author  of  heresies, 
which  are  contrary  to  his  reveuird  will,  yet 
they  are  according  to  his  secret  ordinance  and 
appointment,  for  the  use  and  end  mentioned 
in  the  text.  And  seeing  the  Apostle  not  only  j 
foreshowed  that  there  should  be  heresies  j 
concerning  the  Sacrament,  but  also  hath  ' 
showed  the  means  how  they  should  be  . 
confuted  and  beaten  down,  namely,  by  the  \ 
pure  and  sincere  institution  of  Christ,  as  he 
doth  the  schism  and  abuse  of  the  Corinthians : 
we  marvel  not  that  Papists  continue  so  ob- 
stinate, because  there  must,  be  heresies,  but 
we  marvel  they  are  so  impudent  to  defend 
them  against  so  plain  and  manifest  institution 
of  Christ. 

20.  The  feasts  of  love,  that  were  used  after 
the  celebration  of  the  Lord's  Supper,  were 
abused  to  matter  of  schism,  and  to  the  profa- 
nation of  the  Lord's  Supper,  which  ought  to 
be  celebrated  of  all  the  church  tog_ether,  ac- 
cording to  Christ's  institution.  As  lor  church 
houses,  porches,  or  bodies  of  churches,  there 
was  no  such  distinction  in  the  Apostle's  time, 
nor  long  after,  before  churches  were  builded, 
but  they  were  kept  in  the  same  place,  where 


the  Lord's  Supper  was  celebrated,  but  yet 
after  the  celebration  where  they  were  rightly 
kept,  as  Chrysostom  afiirnieth,  Hom.27.  in  1 
Cot.  And  it  may  be  gathered  out  of  Tertul- 
Mdin,  Apologeiico,  \^h.ere  he  showeth,  that  the 
christians  were  defamed,  after  the  murdering 
of  an  infant  to  keep  a  riotous  feast.  By  mur- 
dering of  the  infant,  they  meant  the  celebra- 
tion of  the  Sacrament  of  the  body  and  blood 
of  Christ.  Photius  also  saith,  they  were 
after  the  participation  of  the  holy  mysteries. 
Neither  doth  Paul  call  those  feasts,  the 
Lord's  Supper,  but  saith,  that  their  cormng 
together  in  that  schismatical  manner,  was  not 
to  eat  the  Lord's  Supper,  which  was  no  feast 
of  the  belly,  but  of  the  soul,  as  he  proveth  by 
the  institution.  Therefore  Paul  calleth  the 
Sacrament  of  the  Lord's  Supper,  as  we  do. 
Neither  doth  Ambrose  say,  that  the  Sacra- 
ment is  not  called  the  Lord's  Supper,  but  upon 
the  institution,  he  saith,  the  Apostle  "  showeth 
that  the  mystery  of  the  Eucharist,  which  was 
celebrated  at  supper,  is  not  a  supper,  but  a 
spiritual  medicine."  That  is,  it  is  not  a  pro- 
fane supper  to  feed  the  body,  but  the  Lord's 
Supper,  to  heal  the  soul. 

Chrysostom  upon  this  place,  imderstandeth 
the  Lord's  Supper  to  be  spoken  of  the  holy 
Sacrament,  saying  :  "  Tlie  Apostle  teacheth 
them  far  more  terribly,  in  these  words  :  This 
is  not  to  eat  the  Lord's  Supper,  referring  them 
to  that  night  in  which  our  Lord  delivered 
those  wonderful  mysteries.  Therefore  he 
called  it  by  the  name  of  the  best  Supper,  for 
that  Supper  comprehended  all  in  general." 
Theodoret  saith :  "  He  calleth  the  Lord's  Sa- 
crament the  Lord's  Supper."  Photius  apiid 
Oecianenium,  agreeth  hereunto,  saying  :  "  He 
calleth  it  the  Lord's  Supper,  according  to  the 
imitation  of  that  fearful  and  mystical  Supper, 
when  our  Lord  did  eat  together  with  his  Dis- 
ciples :  as  if  he  should  say,  that  which  was  in- 
stituted and  ordained  by  our  Lord.  You 
come  together  to  eat  our  Lord's  Supper,  but 
you  do  it  not."  Hesych.  lib.  2.  cap.  8.  The 
like  writeth  Theophylact :  "  He  calleth  the 
Lord's  Supper,  a  coinmon  feast,  where  many 
eat  together,  as  an  imitation  of  that  fearful  and 
wonderful  Supper,  in  which  our  Lord  did  eat 
together  with  his  Disciples."  Hierom,  or 
the  author  of  the  Comment  under  his  name, 
saith  :  "  The  Lord's  Supper  ought  to  be  com- 
mon to  all,  because  he  delivered  the  Sacra- 
ments equally,  to  all  his  Disciples,  that  were 
present."  Beda  upon  this  text,  saith :  "  He 
calleth  the  receiving  of  the  Eucharist  the 
Lord's  Supper."  So  doth  Augustin  Ep.  118. 
Et.  de  ser.  Dom.  in  mont.  lib.  2.  Eliffiux  Homil. 
8.  Cyprian,  or  the  author  of  that  work,  in 
time  not  much  inferior  to  Cyprian,  by  entitling 
his  book  of  the  Sacrament,  De  Caena  Domini, 
of  the  Supper  of  the  Lord,  declareth,  that  it 
was  so  taken  and  called  in  his  time.  And 
therefore  you  see  what  newfangled  vanity  oc- 
cupieth  the  Papists'  heads  at  this  time,  to  quar- 
rel with  us  for  using  that  term,  and  to  say  we 
liavc  small  reason,  to  name  the  blessed  Sa- 
crament, the  Lord's  Supper,  when  we  have 
both  the  authority  of  the  Apostle,  and  the  con- 


1   GORlNTlIIANri. 


sent  of  the  anc.ent  Fathers,  which  so  called  it. 
As  for  the  names  of  Eucharist  and  Liturgy, 
because  they  be  Greek,  and  not  understood 
of  the  people,  we  use  not  in  English  speech. 
And  your  horrible  sacrilege  of  the  Mass,  is 
the  cause  why  we  use  not  that  term,  which 
also  but  lately  in  a  manner,  came  into  the 
church.  , 

23.  The  Apostle's  drift  being  against  un- 
worthy receiving,  and  to  teach  men  how  to  1 
receive  worthily,  he  could  not  otherwise  at- 
tain vo  his  drift  and  purpose,  except  he  did 
set  down  whatsoever  is  necessary  to  be  ob- 
served in  the  administration  of  this  Sacra- 
ment, according  to  Christ's  institution,  after 
which  he  reformeth  their  abuse,  and  teacheth 
how  all  abuses  may  likewise  be  reformed. 
Augustin  noting  that  the  Apostle  teacheth  in 
this  place  who  receiveth  unworthily  doth  not 
deny  but  thai  he  setteth  forth  the  whole  order 
of  nnnistratinn  in  all  necessary  and  substan- } 
tial  parts  of  ("hrist's  institution.  Ghrysostom 
saithi  '■  How  doth  he  say  that  he  received  it  I 
of  the  Lord  .'  for  he  wasnot  then  present,  but 
he  persecuted  Christ,  that  thou  inayest  under- 
stand that  this  table  had  nothing  more  after- 
ward, for  even  at  this  day  it  is  he  that  workcth  ] 
all  things  and  delivercth  as  he  did  then."  Cy- 
prian reproveth  the  error  of  them  that  used  i 
only  water  in  the  cup  by  the  institution  of  j 
Christ :  saying,  that  in  the  celebration  of  this 
mystery,  "  we  ought  to  do  nothing  else,  bur 
that  which  he  did.  For  the  scripture  saith,  as 
often  as  you  shall  eat  this  bread,  and  drink  this 
cup,  you  shall  show  the  Lord's  death  until  he 
come.  Therefore  so  often  as  we  offer  the 
cup  in  remembrance  of  our  Lord  and  his  pas- 
sion, let  us  do  that  which  it  is  certain  that  our 
Lord  did."  Our  Lord  by  his  example  and  in- 
stitution hath  taught  us  what  to  do,  ep.  63.  C<e- 
cilio.  saith,  "  That  they  might  correct  their 
error,  and  know  that  to  be  true  which  they 
learned  at  the  first,  he  repeateth  the  form 
which  was  given  by  our  Saviour  in  this  mat- 
ter." Therefore  the  whole  order  of  ministra- 
tion for  the  substance  of  the  Sacrament,  is 
expressed  in  the  institution  of  Christ,  de- 
scribed by  three  Evangelists,  and  the  Apostle 
Paul.  As  for  matters  of  ceremony  and  cir- 
cumstance, which  are  not  material  or  essen- 
tial parts  of  the  Sacrament,  they  are  neither 
all  expressed,  nor  all  that  be  expressed  are 
necessary  to  be  observed. 

23.  The  Apostles  did  not  deliver  their  doc- 
trine only  by  word  of  mouth,  but  delivered 
the  holy  Scriptures  also,  of  the  Old  Testa- 
ment, and  added  their  own  writings,  contain- 
ing that  which  they  had  preached.  So  doth 
Paul  in  this  place  by  your  own  confession, 
deliver  the  sum  and  substance  of  Christ's 
iristitution ;  as  for  other  variable  orders  and 
circumstances,  so  the  sum  and  substance  be 
retained,  and  so  there  be  observed  in  those 
orders,  the  rule  of  edification  and  decency, 
we  would  not  greatly  contend,  but  in  your 
Mass  there  is  neither  of  both  observed,  for 
the  end  and  use,  which  is  of  the  sum  and 
substance,  is  altogether  perverted,  and  your 
form  oi  celebration  utterly  void  of  edifying. 


23.  We  were  never  so  mad,  to  think,  that 
all  circumstances  of  Christ's  action  were 
necessary  to  be  followed,  or  convenient  to  be 
used  at  all  limes,  luid  in  all  places.  And  yet  by 
this  example  we  learn  that  the  Sacrament 
maybe  ministered  at  night,  if  just  occasion 
reipiire,  and  after  supper  and  to  men  alone,  if 
no  women  be  present,  &c.  Although  you 
cannot  prove,  that  only  twelve  were  present, 
or  that  no  women  were  present :  seeing  it  was 
ministered  in  such  a  house,  wherein  were 
other  men  and  women,  which  were  doubtless 
partakers  of  thePaschal  Lamb.  For  a  sheep  of 
a  year  old,  could  not  be  eaten  of  thirteen  per- 
sons and  another  supper  also,  as  appeareth  by 
the  broth,  wherein  the  sop  was  dipped,  whom 
there  is  no  reason  to  exclude  from  the  institu- 
tion of  the  Sacrament,  seeing  they  were 
Christ's  disciples.  Where  you  say,  we  seem 
to  incline,  by  calling  it  Supper,  to  have  it  at 
night,  and  after  meat,  it  is  a  vain  conceit, 
when  you  see  our  usual  and  ordinary  prac- 
tice to  the  contrary.  Where  you  say,  we 
abandon  other  names,  saving  this,  you  de- 
clare what  conscience  you  have  to  lie,  when 
we  do  commonly  use  the  name  of  commimion 
of  the  body  and  blood  of  Christ,  which  the 
Apostle  also  teacheth  us,  1  Cor.  10.  16.  and 
in  our  sermons  and  writings,  the  Sacrament 
of  the  body  and  blood  of  Christ,  the  Eucha- 
rist, and  such  like.  What  just  cause  we  have 
to  call  it  the  Lord's  Supper,  I  have  showed 
before.  And  it  is  a  vain  argument,  to  prove, 
that  it  is  not  called  the  Lord's  supper,  be- 
cause it  was  uistituted  after  supper:  seeing 
there  were  three  suppers  that  ni^ht :  the  firsl 
of  the  Paschal  Lamb,  the  second,  for  a  free 
supper  to  satisfy  the  body,  and  the  third,  the 
Lord's  Supper,  which  was  the  holy  Sacra- 
ment to  feed  the  soul,  instituted  after  that 
supper,  wherein  the  body  was  fed.  Now 
what  is  to  be  followed  of  necessity,  and  what 
not,  the  church  knoweth  by  the  spirit  of 
Christ,  and  by  his  word.  For  to  challenge 
his  spirit  without  his  word,  is  plain  Ajiti- 
christian  arrogance. 

23.  Christ  took  bread  into  his  hands,  and 
did  bless  or  consecrate  the  same  element  to 
the  use  of  this  holy  mystery.  So  do  we.  But 
you  say,  "we  let  the  bread  and  cup  stand 
aloof,"  whereas  we  take  it  and  deliver  it  as 
Christ  did:  You  say,  "we  occupy  Christ's 
words  by  way  of  report  and  narration,  apply- 
^  ing  them  not  at  all  to  the  matter  proposed  to 
j  be  occupied,"  which  is  utterly  false  :  for  we 
I  pray,  that  we  receiving  these  creatures  of 
i  bread  and  wine,  according  to  Christ's  holy 
institution,  which  is  rehearsed  in  these  words 
of  the  Evangelist,  in  remembrance  of  his 
death  and  passion,  may  be  partakers  of  his 
most  blessed  body  and  blood :  which  is  a 
manifest  applying  of  them,  to  the  matter  pro- 
posed to  be  occupied.  Again,  it  is  a  mon- 
strous lie,  when  you  say  we  "profess  that  we 
make  no  consecration,  benediction,  or  sanctifi- 
cation  of  the  bread  and  wine  at  all,"  for  we  pro- 
1  fess  the  contrary ;  thit  by  praise  and  thanks- 
I  giving  for  the  death  of  Christ,  and  by  prayer  un- 
'  to  God,  that  we  may  be  partakers  of  the  body 


SOI- 


i   CORINTHIANS. 


and  blood  of  Christ,  we  consecrate,  bles?, 
and  sanctify  the  l)read  and  wine,  to  be  the 
holy  and  blessed  Sacraments  of  the  body  and 
blood  of  Christ.  Neither  had  tlie  first  al- 
teration, any  other  meaning,  though  there 
was  a  cro.'^s  used,  and  a  rubric  appointed 
the  Minister,  to  take  the  bread  into  Ins  hand 
when  the  words  of  institution  were  read, 
which  needless  ceremonies  are  altered,  see- 
ingChrist  used  not  the  one,  and  the  other  is 
sufcciently  imitated,  when  w;e  take  bread, 
break  it,  and  deliver  it,  as  Christ  did. 

23.  Christ  used  unleavened  bread,  because 
it  was  the  usual  bread  at  that  time  :  so  do  we 
use  that,  which  is  the  usual  bread  in  our  time. 
Paul  speaketh  of  that  bread,  which  was  usual 
among  the  Gentiles,  when  he  saith:  The 
bread  which  we  break,  and  in  this  chapter  : 
As  often  as  you  eat  of  this  bread,  (fee  which 
seeing  it  was  the  same  bread,  which  was  used 
in  the  feasts  of  love,  it  was  doubtless  leavened 
bread.  And  although  you  say,  all  the  Latin 
church  imitateth  Christ  in  unleavened  bread, 
it  is  true  perhaps  of  the  Popish  church,  but  not 
of  all  the  west  church,  n9r  of  the  Latin  church 
of  old  time,  who  in  their  celebration  did  not 
use  such  thin  wafer  cakes,  as  you  do.  Greg. 
lib.  Dial.  4.  cap.  55.  shovveth,  that  they  were 
loaves  or  cakes  of  great  quantity,  seemg  two 
of  them  were  given  to  a  poor  man,  as  it  was 
supposed  by  the  Priest  that  gave  them,  in  alms, 
and  for  reward  of  his  service  in  divers  days. 
Epiphanius  in  aticliorato,  testifieth,  that  thev 
were  of  a  long  shape,  as  it  were  rolls  of  bread, 
that  were  used  in  the  Greek  church.  And 
the  Greek  church  hath  always  used  leavened 
bread,  as  doubtless  the  Apostles  did,  out  of 
the  time  of  unleavened  bread  prescribed  by 
the  law,  and  when  they  were  among  Gentiles. 
But  it  is  a  greater  matter,  wherein  you  sa^,  we 
do  impudently  and  damnably  contemn  Christ 
and  his  churcli,  in  that  we  mix  no  water  with 
the  wine.  Whereto  I  answer,  we  find  no 
such  mixture  used  by  Christ,  and  therefore  as 
not  necessary,  we  use  it  not.  In  the  primitive 
church  it  appeareth  by  Justin,  Ireneus  and 
Cyprian,  that  they  used  to  mingle  water  with 
their  wine  :  because  they  used  commonly  so 
to  drink  it,  especially  in  hot  coimtrics,  where 
their  wines  are  strong.  Cyprian  also  maketh 
a  mystery  of  the  water,  to  signify  the  people 
united  to  the  bl*od  of  Christ :  But  that  is  be- 
side the  word  of  God,  and  therefore  we  are 
not  to  receive  it  upon  his  authority.  Chrysos- 
tom  saith :  "  That  when  Christ  delivered 
this  mystery,  he  delivered  wine,  and  after  his 
resurrection  in  the  bare  table  of  the  mystery, 
he  used  wine,  which  truly  briugeth  forth 
wine,  and  not  water."  By  which  words,  it 
seemeth  because  of  those  heretics,  whicJi  in 
Cyprian's  time  used  only  water,  in  Chrysos- 
tom's  time  the  church  t)rd:iined,  that  water 
should  ni>  more  be  mixed  with  the  wine  :  and 
80  the  Armenians  which  of  ancient  time  mi- 
nistered without  water,  did  understand  him,  as 
appeareth  bv  a  canon  of  the  sixth  council  of 
Constantinople,  Can.  32.  Theodorus  Balsa- 
mon  testifieth  also  that  the  church  of  the  Ibe- 
rians, being  sound  in  all  pouits  of  religion, 


used  not  to  put  water  into  the  cup  in  thefr 
ministration.  The  Master  of  the  sentences 
thinketh,  that  the  water  is  not  of  necessity  ot 
the  Sacrament,  for  if  any  man  of  forgetful- 
ness,  or  ignorance,  do  omit  it,  the  Sacrament 
is  not  frustrate.  For  the  church  of  the  Greeks, 
doth  not  put  water  into  the  cup,  li.  4.  dist.  \\. 
before  the  sanctification,  but  after,  and  then 
they  put  hot  water,  as  Balsamon  testifieth,  in 
Can.  31.  Concil.  Const.  6.  And  so  the  Doctors 
of  the  canon  law  hold,  De  consec.  Dist.  2.  in. 
glossa.  That  water  is  to  be  mingled  in  the  cup, 
De  honestate  tantum,  of  decency  only,  and  not 
of  necessity  The  same  opinion  holdeth 
Scotus  in  4.  sent.  Dist.  11.  quest.  6.  That  to  put 
water  to  the  wine,  is  npt  simply  necessary  of 
the  necessity  of  the  Sacrament.  Whereas 
you  allege  all  the  Greek  Liturgies  of  James, 
Basil,  Chrysostom,  the  council  of  Const.  6. 
doth  the  same.  But  Balsamon  Patriarch  of 
Antioch,  saith,  that  the  Liturgy  of  James  was 
not  extant  in  his  time,  but  utterly  worn  away. 
These  that  we  have  at  this  day,  under  the 
names  of  Chrysostom,  and  Basil,  bewray 
themselves  not  to  be  of  such  antiquity,  as 
those  Fathers.  In  the  Liturgy  that  beareth 
the  name  of  Chrysostom,  as  it  was  set  forth 
by  Claudius  Du  Sanctes,  there  is  a  prayer 
for  Pope  Nicholas,  and  the  Emperor  of  Alex- 
ius, whereof  the  one  was  near  500  years,  the 
other  700  years,  after  Chrysostom.  The 
Liturgy  bearing  the  name  oi  Basil,  showeth 
itself  to  be  none  of  his,  because  it  observeth 
not  that  form  of  Doxology,  that  is,  giving 
praise  to  the  Holy  Ghost,  with  the  Preposi- 
tion aw  which  Basil  doth  so  earnestly  defend 
to  have  come  from  the  Apostle's  tradition, 
and  to  have  been  the  form  used  in  the  church 
in  his  time,  De  spirit,  sanct.  cap.  27.  28.  29. 
Petrus  Diaconus,  and  the  rest  that  were  sent 
from  the  East  to  Ronie,  in  their  book  to  Ful- 
gentius  and  other  Bishops  of  Africa,  cap.  8. 
do  rehearse  a  prayer  of  Basil's  Liturgy  which 
they  say  almost  the  whole  East  frequented, 
that  is  not  found  in  that  which  now  beareth 
the  name  of  Basil's  Liturgy.  And  whereas 
they  sav  that  the  whole  East  church  in  a  man- 
ner doth  use  Basil's  Liturgy,  it  is  not  like  that 
Chrysostom  would  abrogate  a  Liturgy  so 
late"  made  by  so  reverend  a  father,  so  uni- 
versally observed  to  set  up  a  new  one  of  his 
own.  Wherefore  in  not  mingling  water,  which 
we  neither  read  that  Christ  did,  and  divers 
churches  of  ancient  time  did  not  use,  we  de- 
part not  from  Christ's  institution,  but  come 
nearer  to  it  than  they  which  mingle  water, 
and  are  not  able  to  prove,  that  it  was  mingled 
by  Christ.  Although,  so  the  opinion  ofne- 
cessity  be  taken  av-fay,  we  count  it  an  indiffer- 
ent thing  to  mingle  water  or  to  minister  with 
j  wine  alone. 

21.  We  rehearse  these  words,  which  Christ 
uttered  when  he  instituted  this  Sacrament, 
not  as  a  magical  charm,  to  be  said  over  the 
bread  and  wine  to  convert  their  substances, 
.but  as  they  import  indeed,  to  declare  what 
!  the  bread  and  wine  are  made  to  us  by  Christ's 
I  institution  of  this  Sacrament,  namely,  his 
I  body  and  blood.    Neither  doth  Augustin  meuu 


I.  C()RL\THlAxNS. 


SOS 


your  fantasy  of  the  words  of  consecration, 
when  he  saith :  "  The  word  must  come  to  the 
element,  that  it  may  be  a  Sacrament :"  but 
that  the  element  must  have  the  word  of  God, 
for  the  institution  of  it,  which  maketh  it  a 
Sacrament,  as  appearcth  plainly  by  his  whole 
discourse  in  that  place,  "  Why  doth  he  not 
say  you  are  clean  for  Baptism,  wherewith 
you  are  washed  .'  but  he  saith,  tor  the  word 
which  I  have  spoken  imto  you,  but  that  even 
in  the  water,  the  word  doth  cleanse.  Take 
away  the  word,  and  what  is  water  but  water  ? 
The  word  cometh  to  the  element,  and  it  is 
made  a  Sacrament,  even  itself  being  a  visible 
•?  word.  For  this  verily  he  said,  when  he  wash- 
ed his  disciples'  feet,  he  that  is  washed  hath 
no  need,  but  that  ho  wash  his  feet,  but  is  all 
clean.  Where  is  this  so  great  virtue  of  the 
water,  that  it  toucheth  the  body,  and  wash- 
eth  the  heart,  but  by  the  word  which  causeth 
it?  Not  because  it  is  said,  but  because  it  is 
believed,  for  even  in  the  word  itself  the  sound 
that  passe  th  away  is  one  thing,  the  virtue 
which  remaineth  is  another  thing.  This  is 
the  word  of. faith,  saith  the  Apostle,"  &c. 
In  this  saying,  Augustin  is  directly  against 
you,  that  the  word  said  over  the  element,  is 
the  form  of  the  Sacrament,  and  word  of  con- 
secration. Where  you  say,  we  never  apply 
the  words  to  the  elements,  it  is  false,  though 
we  apply  them  not,  after  your  magical  fantasy, 
for  we  so  apply  the  words  of  Christ's  institu- 
tion, to  confirm  our  faith,  that  we  following 
the  commandment  of  Christ,  given  us  in  his 
institution,  are  assured  that  the  elements  of 
bread  and  wine,  which  are  before  us,  shall 
be  the  same  to  us,  that  they  were  to  the 
Apostles,  and  that  our  Saviour  Christ  by  those 
words  declareth,  that  they  were.  And  there- 
fore, as  we  apply  the  words  of  Baptism  to 
the  child,  so  do  we  apply  the  words  of  the 
supper,  to  the  communicants.  But  if  the 
words  should  be  so  applied  to  the  elements, 
as  the  words  of  Baptism  are  to  the  child,  we 
should  not  say,  This  is  my  body,  this  is  my 
blood,  but  this  is  the  body  of  Christ,  this  is 
the  blood  of  Christ.  But  that  the  words  of  the 
text,  be  "the  only  form  of  this  Sacrament, 
and  to  be  spoken  over,  or  upon  the  bread," 
you  will  bear  us  down,  with  a  multitude  of 
quotations.  Ambrose  JDe  sacr.  lib.  4.  cap.  4. 
eaith  no  such  thing,  but  that  the  Sacrament 
is  made  by  the  word  of  Christ,  which  we 
confess  "  By  wliat  words  then,  and  by  whose 
speeches  is  the  consecration  ?  of  our  Lord 
Jesus.  For  all  the  rest  that  is  said,  praise  is 
given  to  God,  prayer  is  made  for  the  people, 
for  Kmgs,  for  the'rest  when  we  come  to  that, 
the  reverend  sacrament  is  to  be  made  :  now 
the  Priest  useth  not  his  own  words,  but  the 
words  of  Christ.  Therefore  the  word  of 
Christ,  doth  make  this  sacrament,  which 
word  ?  namely,  that  whereby  all  things  were 
made.  The  Lord  commanded,  and  the  hea- 
ven was  made.  The  Lord  commanded,  and 
the  earth  was  made.  The  Lord  commanded. 
and  the  sea  was  made.  The  Lord  command- 
ed, and  every  creature  was  brought  forth. 
Dost  thou  see  therefore,  how  effectual  the 


word  of  Christ  is  ?  If  therefore  there  was  so 
great  force  in  the  words  of  our  Lord  Jesus, 
that  those  things  should  begin  to  be  which 
were  not,  how  much  more  ell'ectual  is  it,  that 
those  things  which  were  should  be,  and  be 
changed  into  another  thing."  How  can  it  be 
proved,  out  of  this  saying^  that  these  words 
only  this  is  my  body,  this  is  my  blood,  should 
be  the  only  form  of  the  sacrament  and  to  be 
said  over  the  bread  and  wine :  when  the 
words  of  Christ  are  more  than  these  :  namely, 
take,  eat,  drink  ye  all  of  this.  Do  this  in  re- 
membrance of  me,  This  cup  is  the  New 
Testament  in  my  blood.  Ambrose  therefore 
was  ignorant  ot  your  form  of  consecration, 
but  snoweth,  that  by  the  commandment  of 
Christ,  which  is  expressed  in  the  words  of 
the  institution,  whereby  all  things  were  made, 
when  they  were  not;  the  bread  and  wine 
are  the  same  that  they  were  before  in  sub- 
stance, and  yet  are  changed  into  another 
thing,  namely  into  the  sacrament  of  the  body 
and  blood  of  Christ.  In  the  second  place, 
De  iis  qui  myst.  cap.  9.  he  hath  no  more  but 
that.  "This  sacrament  is  made  by  the  word 
of  Christ,  and  therefore  is  verily  a  sacrament 
of  his  flesh.  Our  Lord  Jesus  nimself  crieth 
out,  this  is  my  body,  before  the  blessing  of  the 
heavenly  words,  it  is  named  another  kind, 
after  consecration,  the  body  of  Christ  is  sig- 
nified. He  himself  saith,  it  ;s  his  blood,  be- 
fore consecration  it  is  called  another  thing, 
after  consecration,  it  is  called  blood."  Thus 
Ambrose  proveth  not  your  purpose,  for  say- 
ing of  the  words  over  the  creatures,  nor,  that 
those  only  words  are  die  form  of  consecration, 
but  showeth  what  force  the  words  of  Christ 
have,  to  make  of  common  bread  and  wine, 
the  sacraments  or  nystical  tokens  and  signs, 
of  his  body  and  bbod. 

Justin  apol.  2.  hath  as  little,  or  less,  for  your 
purpose.  His  wjrds  are  these.  "  The  food 
for  which  thanks  are  given  by  the  word  of 
prayer,  which  is  from  him,  by  which  food  our 
flesh  and  blood  by  change  are  nourished,  we 
are  taught  to  be  the  flesh  and  blood  of  Jesus, 
which  was  incarnate  :"  you  see  here,  that  bv 
the  word  of  rrayer,  the  consecration  is  made, 
and  not  by  raying  the  words  of  Christ  only, 
over  the  brfiid  and  wine.  And  describing  the 
very  form  of  their  administration,  he  spealieth 
of  nothing,  but  prayer  and  thanksgiving.  Cy- 
prian De  Caena  Domnini,  is  directly  against 
you,  saying :  "  Before  those  words :  that  com- 
mon meit  was  profitable  only  to  nourish  the 
body,  ?nd  did  minister  aid  of  corporal  life, 
but  aftir  it  was  said  of  our  Lord,  Do  this  in 
my  re.Tiembrance,  this  is  my  flesh,  and  this  is 
my  Hoo(^  so  often  as  it  is  done,  with  these 
words,  and  with  this  faith,  that  substantial 
bread  and  cup  being  consecrated  with  solemn 
benediction,  doth  profit  to  the  life  and  salva- 
tion of  the  whole  man." 

Cyprian  therefore,  rcquireth  all  the  words 
jf  Christ,  and  that  to  be  done  which  Christ 
commanded,  and  with  that  faith :  therefore, 
he  is  clean  contrary  to  your  Popish  form  of 
consecration.  Augustin  saith  little  to  the 
matter,   Ser.  28.  Z>e  ve-b.  Doni.  sec.  Matth 


I.  CORINTHIANS. 


"Before  the  words  of  Christ,  that  wliich  is 
offered  is  called  bread,  after  the  words  of" 
Christ  are  uttered,  now  it  is  not  called  bread, 
but  his  body."  Why  should  we  not  thinli, 
that  he  incanetli  as  Cyprian  saith?  after  the 
words  of  Christ :  Do  this  in  remembrance  of 
me,  &c.  ?  and  yet  here  is  neither  the  form  of 
consecration  described,  nor  the  words  said 
over  the  bread  and  cup.  TertuUian  cont. 
Marcion.  Lib.  4.  saith  that  "  Christ  made  the 
bread  which  he  took,  and  distributed  to  his 
Disciples  his  body,  saymg :  This  is  my  body, 
that  is  to  say,  a  tigure  of  my  body."  Here  you 
see,  he  rehearseth  briefly  the  whole  actions 
of  Christ,  and  not  those  words  only,  then  he 
doth  so  interpret  those  words,  as  they  can 
make  little  for  Popish  consecration. 

Chrysostom  in  2  Tim.  Horn.  2.  hath  these 
M-ords.    "  The  holy  oblation,  whether  Peter 
or  Paul  do  offer  it,  or  any  other  Priest  of  what 
worthiness  soever  he  be,  is  the  same  which 
Christ  gave  to  his  Disciples,  and  which  the 
Priests  do  now  make.     This  hath  nothing 
less,  than  that:  why  so?    Because  men  do 
not  sanctify  this,  but  Christ,  which  did  conse- 
crate that  before.    For  as  the  words  which 
Christ  spake,  are  the  same  which  the  Priests 
do  now  pronounce,  so  the  oblation  is  the  same, 
and  the   same  reason  is  of  Baptism,  so  all 
things  consist  of  faith."    By  these  words  of 
Chrysostom,  you  can  never  conclude    your 
purpose,  but  contrary  to  your   doctrine,    he 
saith  that  the  Priest  doth  not  consecrate  now, 
but  Christ,  as  he  did  at  the  first :  and  by  the 
words  which  then  he  uttered.    As  also  mthe 
Horn,  deprod.  Jud.    "  And  now  Christ  is  also 
present,  which  garnished  that  table,  he  also 
doth  consecrate  this  table.    For  it  is  not  man, 
which  doili  make  those  things,  that  are  set 
forth  of  the  consecration  of  the  Lord's  table, 
the  body  and  blood  of  Christ,  but  even   the 
same  Christ  that  was  crucified  for  us.    Words 
are  uttered  by  the  mouth  of  the  Priest,  and 
by  the  power  of  God  and  grace  they  are  con- 
secrated.   This,  saith  he,  is  n\y  body,  by  this 
word,  the  things  set  forth,  are  consecrated. 
And  as  that  voice  which  saith :  Grow  and  mul- 
tiply, and  till  the  earth,  was  spoken  but  once, 
but  hath  always  effect,  nature  working  to  ge- 
neration, so  that  voice  was  once  spoken,  but 
it  performeth  continuance   to    th«    sacrifice, 
throughout  all  tables  of  the  churc'a,  unto  this 
day,  and  unto  his  coming  again."    By  these 
words  of  Chrysostom,  Christ  did  consecrate 
by  pronouncing  those  words  once  foi  all,  and 
not  the  Priest  so  often  as  he  uttere\h  them 
over  the  bread.     Althou^jh  we  must  under- 
stand a  Synecdoche,  in  Clirysostoni's  speech, 
whereby   naming  a  part,    he    me«neih  the 
whole:  or  else  we  may  as  well  exclude  the 
consecration  of  the   cup,  as  the  rest  of  Uie 
words  of  Christ's  institutioii.     The  oration  of 
Greg.  Nyss.  hath  many  things  foisted  in,  W 
heretics,  as  Nycephorus  writeth,  Lib.  11.  Cap. 
19.      Among   which,    we  may  number  tha; 
which  in  the  tliirty-seventh  chapter  is  so  of- 


of  God,  and  by  prayer."  Damascen.  lib.  4.  cap 
14.  hath  these  words  clean  contrary  to  your 
position,  "  God  said  in  the  beginning,  let  the 
earth  bring  forth  green  herbs,  and  even  till 
this  time,  being  watered  with  rain,  it  bringeth 
forth  branches,  being  aided  and  strengthened 
by  God's  cominandment,  God  said,  this  is  my 
body,  and  this  is  my  blood,  and  do  ye  this  in 
my  remembrance  :  and  by  his  Almighty  com- 
mandment, it  is  brought  to  pass  until  he  come. 
For  so  he  said,  until  I  come ;  and  the  over-  , 
shadowing  virtue,  by  uivocation  of  the  holy  | 
spirit,  is  made  rain  to  this  new  husbandry :  for 
as  all  things  which  God  hath  made,  he  hath 
made  by  operation  of  the  Holy  Ghost :  so  he 
worketh  these  things,  by  operation  of  the  Ho- 
ly Ghost,  above  nature,  which  faith  only  can 
conceive."  Again  he  saith :  "  The  bread, 
wine,  and  water,  that  are  set  forth,  by  invoca- 
tion and  coming  to  of  the  Holy  Ghost,  are 
supernaturally  changed  into  the  body  and 
blood  of  Christ."  Thus  not  one  of  the  Fathers 
whom  you  have  quoted  saith,  that  the  words 
are  to  be  spoken  over,  or  upon  the  bread  or 
wme,  not  one  of  them  saith,  that  those  only 
words  that  you  mean,  are  the  only  form  of  this 
sacrament,  1  know  not  also  how  you  agree 
with  the  elder  sort  of  your  sect,  which  de- 
fine not  these  words  to  be  the  only  form  of 
the  sacrament,  except  they  be  pronounced 
by  a  priest,  with  one  breath,  and  with  in- 
tention of  consecration,  which  if  it  be  lack- 
ing, though  he  say  the  words  never  so  oft- 
en, he  maketh  no  consecration.  Insomuch 
that  if  a  priest  intending  to  consecrate  only 
twelve  singing  cakes,  there  chance  to  be  a 
thirteenth,  they  determine  that  none  of  them 
all  be  consecrated,  because  none  can  be  con- 
secrated without  his  intention,  and  seeing  his 
intention  extendeth  not  to  one,  and  it  is  not 
known  which  that  is,  seeing  any  one  of  the 
thirteen  is  no  more  consecrated  than  another 
of  them,  they  are  all  unconsecrated.  The  in- 
tention bein^'  therefore  so  necessary  to  the 
being,  it  is  marvel  how  you  leave  it  out  of  the 
form,  but  with  your  own  uiventions,  you  may 
do  what  you  list,  and  every  day  have  a  new 
device,  as  the  manner  of  Heretics  is. 

24.  This  note  contans  nothing  but  impudent 
slanders,  for  we  retain  the  words  of  Christ, 
the  name  of  the  sacrament,  the  due  elements, 
the  right  form  of  consecration,  and  therefore 
are  partakers  of  the  very  body  and  blood  of 
'Christ  after  a  spiritual  manner  of  eatintr  and 
drinking,  to  assure  us  of  our  perpetual  dwell- 
ing in  Christ,  and  Christ  in  us. 

^4.  Popish  priests  are  ordained  to  sacrifice 
for  the  quick  and  the  dead,  which  order  is 
not  of  Christ's  institution,  but  we  by  lawful 
calling  are  ordained  to  be  ministers  of  Christ, 
and  dispensers  of  the  mysteries  of  God, 
whereby  we  do  as  lawfully  administer  the 
sacraments,  as  the  Apostles  that  were  of 
Christ's  only  election  and  ordaining. 

24.  The  receiving  is  as  necessary,  as  the 
washing  in  Baptism  to  the  essence  of  the  sa- 


ten  repeated  of  the  transmutation  of  the  bread, ,  crament :  for  not  the  water,  although  it  be 
which  is  not  found  in  many  ancient  copies,  consecrated  by  prayer,  nor  the  pronouncing 
and  yet  he  saith,  "it  is  sanctified  by  the  word  '  of  the  words,  I  baptize  thee,  &c.  doth  make 


1.  CORINTHIANS. 


207 


the  sacrament  of  Baptism,  except  there  be  |  take  the  sacrament,  and  not  of  the  general 
one  that  is  baptized.  Therefore  it  is  not ;  communion,  which  all  the  members  of  the 
rightly  compared  to  the  sacrifices  that  were  ]  churcli  have  one  with  another,  by  the  Spirit 

of  Christ:  yea  many  that  never  receive  the 
sacrament,  and  they  also  that  have  received 


otlered  to  God,  wiiich  consisted  both  oF  obla- 
tion to  God,  and  of  participation  of  that  which 
was  offered.    But  in  Christ's  institution,   he 
did  not  offer  the  sacrament  to  God,  but  to  his 
disciples:  therefore  your  argument  of  com- 
parison concludeth  nothing.    And  although 
there  be  difierence  betvvi.xt  tlie  making  of  a 
medicine,  and  the  taking  of  it,  yet  can  it  not 
be  truly  called  a  medicine,  but  when  it  being 
received  doth  lieal :  for  of  healin"-  it  is  called 
a  medicine.    And  yet  this  similitude   is  in- 
sufficient to  declare  your  purpose  :  for  except 
it  be  by  petition  of  principle,  you  cannot  prove 
that  the  elements  of  the  sacrament  have  vir- 
tue of  healing  in  them,  aUhough  they  be  not 
received,  as  medicine  hath  though  it  be  never 
taken  :  for  to  the  participation  of  the  body  and 
blood  of  Christ,  faith  of  the  receiver  is  neces- 
sary, which  is  not  required  in  a  medicine. 
Therefore  your  similitude  holdeth  not  in  the 
very  point  for  which  it  is  brought.    Where 
you  say,  we  do  unlearnedly  make  die  recciv- 
mg,  all  and  some,  you  do  unshamefacedly  be- 
lie us :  for  as  we   count  it  necessary  for  the 
perfection  of   the  sacrament,  so  we   do  ac- 
knowledge other  things  also,   as  necessary 
unto  it.    As  for  learning  whereof  you  brag  so 
much,  condemning  us  so  often  of  unlearned- 
ness,  thanks  be  to^God,  we  shall  be  foiind  in 
trial  nothing  inferior  to  the  best  of  you  in  any 
kind  of  knowledge,  that  ever  was  taken  for 
good  learning ;  whereas  a  ^reat  number   of 
you,  that  make  a  great  sound  of  learning  like 
empty  vessels,  when  you  are  gaged,  will  be 
found  to  have  more  wind  of  vain  boasting, 
than  substance  of  good  literature  within  you. 
One  high  point  of  your  learning  you  show, 
when  you  say,  we  improperly  name  the  whole 
sacrament  and  ministration  thereof,  by  calling 
it  the  communion.    And  why  do  we  call  the  sa- 
crament  improperly  the   communion  of  the 
body  and  blood-  of  Christ,  when  the  Apostle 
calleth  it  so  ?     But  we  call  it  so  you  say,  to 
make  the  ignorant  believe  that  many  must 
communicate    together.     Verily    Paul  doth 
give  that  reason,  why  it  is  called  communion  : 
because  we  being  m;my,  are  made  one  bread, 
and  one  body  :  for  vve  are  all  partakers  of  one 
bread,  1  Cor.  10.   17.  and  that  exclndeth  both 
your  sole  receiving,  and  reservation.      But 
you  have  a  more  learned  exposition  of  com- 
munion, that  it  is  so  called  in  your  Mass,  be- 
cause you  communicate  with  all  that  eat  it, 
and  not  with  them  only  which  eat  with  you  at 
one  time.    If  this  be  granted,  yet  only  they 
tliat  cat  it,  do  so  communicate  :  for  how  are 
they  partakers  of  the  body  of  Christ,  which  do 
not.  eat  it  ?     And  if  the  Priest  only  do  eat  it, 
as  it  is  usual  among  you,  where  is  the  commu- 
nion that  Paul  speaketh  of?  when  he  sailh  : 
for  we  being  many  are  one  bread,  one  body, 
for  we  are  all  partakers  of  one  bread,  after 
he  had  said,  llu;  bread  which  we  break,  is  it 
not  the  communion  of  the  body  of  Christ,  de- 
claring plainly  that  he  speaketh  of  sacrament- 
al commimion,  which  is  only  of  them  that  par- 


it  not  only  while  they  receive  it,  but  always 
communicate  with  the  whole  church.    Which 
spiritual  communion,  whether  you  do  igno- 
rantly,  or  maliciously  confound,  with  the  sa- 
cramental communion,  let  God  judge,  and  all 
good  men  learn  to  beware  of  you.    The  say- 
mg  of  Damascene,  maketh  nothing  for  your 
vain  confusion,  but  against  it,  if  you  righdy 
weigh  him,  for  he  admonisheth  us,  neither  to 
receive    the   sacrament  of  heretics,  nor  to 
give  the   sacrament  to  heretics,    which  he 
saith,  is  voluntarily  to  communicate  with  them, 
therefore  he  speaketh  manifestly  of  sacra- 
mental communion,  and  so  do  all  the  ancient 
fathers  understand  the  text  of  all  them  that 
communicate  at  one  time.    Theodoret  upon 
that  text  saith:  "We  which  receive  the  holy 
mysteries,  do  we  not  communicate  with  our 
Lord  himself,  whose  body  and  blood  we  say 
that  they  are;  seeing  we  all  are  partakers  of 
one  bread."  Chrysostom  saith,  "  What  is  the 
bread?  the  body  of  Christ.    And  what  are 
they  made,  which  receive  the  body  of  Christ? 
not  many  bodies,  but  one  body.'      You  see 
then,  these  fathers  understand  the  text  of 
sacramental  commimion,  whereof  they  only 
are  partakers  which  receive  the  sacrament, 
having  a  spiritual  communion  beside  with  all 
the  church,  whereof  the  sacramental  is  a  seal. 
Oecumenius  and  the  rest  of  the  Greek  fathers 
with  him,  consent  in  the   same  matter  and 
words;  so  doth  Theophylact.    Bede  out  of 
Augustin,  understandeth  the  communion  here 
spoken  of,   to  be  of  them  that  receive  the 
sacrament  together,  &c.    In  the  sacrament 
it  is  so  done,  and  the  faithful  know  how  they 
eat  the  flesh  of  Christ.    Every  one  receiveth 
his  part."     Augustin  saith,  ser.  ad  infant,  apud 
Bedam.     Let   us   hear   the   Apostle   himself 
"  Therefore  when  he  spake  of  this  sacrament 
he  saith,  we  being  many  are  one  bread,  one 
body,  understand  ye,  and  rejoice  ye.    By  his 
mercy,  we  are  that  which  we  receive."  There- 
fore  they  only  which   receive  together,   do 
communicate  in  sacramental  communion   at 
that  time,  and  not  all  other  that  communicate 
with  the  body  of  Christ  in  spiritual  commu- 
nion.    And   this   difference   of   sacramental 
communion,  and  spiritual  communion  of  the 
body  of  Christ,  Augustin  in  the  same  ser- 
mon ad  infantes,   doth  plainly    set   forth    in 
these  words.    "He  that  receiveth  the  mys- 
tery of  unity,  and  keepeth  not  the  bond  of 
peace,  receiveth  not  the  mystery  for  himself, 
but   a  testimony  against  himself    No  man 
ought  to  doubt  any  thing,  that  every  man  is 
then  made  partaker  of  our  Lord's  body  and 
blood  when  in  Baptism  he  is  made  a  member 
of  Christ,  and  that  he  is  no  stranger  from  that 
bread  and  cup,   although  before   he  eat  of 
that  bread  and  drink  of  that  cup,  he  depart 
out  of  the  world  in  the  unity  of  the  body  of 
Christ.    For  he  is  not  deprived  of  the  par- 
ticipation and  benefit  of  that  sacrament,  when 


I.  CORINTHIANS. 


he  hath  found  the  same  thing,  which  the  sa- 
crament doth  signify."  Cyprian  de  ccena  dam. 
"So  often  as  we  do  these  things,  we  do  not 
whet  our  teeth  to  bite,  but  with  sincere  faith 
we  break  and  divide  the  holy  bread,  while 
we  distinguish  and  separate  that  which  is 
divine  and  that  which  is  human,  and  like- 
wise joining  together  that  we  have  distinguish- 
ed, we  confess  one  God  and  man.  And  we 
ourselves  being  made  his  body,  are  knit  and 
united  to  our  head,  both  by  the  sacrament, 
and  by  the  matter  of  the  sacrament,  being 
every  one  the  members  of  another,  showing 
forth  the  ministry  of  love  one  tor  another, 
we  communicate  in  charity,  we  partake  in 
mutual  carefulness,  eating  the  same  meat, 
and  drinking  the  same  cup,  which  issueth 
and  floweth  from  the  spiritual  rock,  which 
is  meat  and  drink,  our  Lord  Jesus  Christ." 
We  see  therefore  most  clearly,  that  the  fa- 
thers making  a  difference  of  communion  in 
sacrament,  trom  communion  in  spirit,  that  is 
in  the  matter  of  the  sacrament,  did  under- 1 
stand  communion  in  sacrament,  to  be  of  all 
them  that  received  the  sacrament  together,  I 
of  whom  some  perhaps  did  not  cornmunicate  ' 
in  spirit.  And  spiritual  communion  to  be 
general  of  all  them,  that  by  the  spirit  of  Christ, 
were  united  together,  although  they  never 
received  this  sacrament.  Dionysius  also,  after 
he  hath  showed  that  this  sacrament  is  called 
communion,  because  it  doth  most  specially 
testify  our  participation  with  Christ  and  his 
Church,  doth  very  often  call  it  communion, 
of  the  common  distribution  thereof  to  all 
that  are  present.  Hierarch.  Ecdes.  cap.  3.  in 
that  part  which  is  called  the  mystery  of  the 
collection  or  communion.  "  The  Bishop,  after 
he  hath  praised  the  holy  works  of  God,  he 
consecrateth  those  things  that  are  most  di- 
vine, andbringeth  into  sight,  those  things  that 
have  been  praised,  by  the  signs  which  are  set 
forth  after  an  holy  manner.  And  after  he 
hath  showed  forth  the  ^ifts  of  the  divine 
works,  he  himself  cometh  to  the  holy  com- 
rtnunion  of  them,  and  exhorteth  the  rest  there- 
unto. And  after  he  hath  received  and  distri- 
buted the  divine  communion,  he  endeth  in 
holy  thanksgiving."  This  was  the  form  of 
celebration  of  the  holy  communion  in  the  an- 
cient time,  and  thus  that  ancient  father  useth 
the  name  of  communion.  The  same  author  in 
that  part  of  the  chapter  which  is  called  the 
contemplation  near  the  beginning,  hath  these 
words  :  "  That  divine,  common,  and  peace- 
able distribution  of  one  and  the  same  bread 
and  cup,  doth  prescribe  and  decree  a  divine 
agreement  of  manners,  to  them  that  arc  so 
fed  together,  and  bringcth  to  holy  remem- 
brance, that  most  divine  supper  and  first  pat- 
tern of  those  things  which  are  done  :  in  which 
the  author  himself  of  those  signs,  most  justly 
depriveth  him  of  hia  portion,  which  at  the 
supper  received  with  him,  the  holy  things, 
not  hoHly,  nor  charitably  teaching  purely  and 
divinely,  that  the  coming  to  the  divine  things 
which  is  true  indeed,  doth  give  the  commu- 
nion to  them  that  come  to  it,  like  mito  them- 
selves."    GeorgiuB  Pachymer,  the  Greek  m- 


I  terpreter  of  Dionysius,  in  the  very  beginning 
j  of  the  exposition  of  this  chapter  s'aith.  "He 
:  calleth  this  sacrament  the  communion,  be- 
I  cause  at  that  time,  all  that  were  worthy,  did 
!  communicate,  or  were  partakers  of  the  mys- 
I  teries."  Therefore  whether  we  do  ignorantly 
j  and  unlearnedly  use  the  names  of  the  com- 
i  munion,  and  the  Lord's  Supper,  let  them 
that  be  learned  judge,  when  we  use  them  as 
the  ancient  fathers  used  them,  and  under- 
!  stand  them  according  to  the  Holy  Scrip- 
{ tures. 

26.  We  hold  no  such  supposition,  that  this 
Sacrament  cannot  be  rightly  ministered  with- 
j  out  a  sermon  of  the  death  of  Christ,  as  you 
understand  a  sermon,  but  we  do  rightly  con- 
clude' out  of  this  place,  that  the  Sacrament 
cannot  be  rightly  ministered,  except  there  be 
a  declaration  of  the  Lord's  death,  until  he 
come  again.  Not  only  in  the  visible  action 
of  breaking  and  distributing  of  the  elements, 
but  also  in  showing  the  end  of  Christ's  death 
out  of  the  word  of  God,  to  stir  up  the  remem- 
brance of  his  benefits  to  confirm  the  faith  of 
the  receivers,  in  the  participation  of  the  same, 
and  to  exhort  to  thankfulness  to  God,  and 
unity  and  agreement  with  our  fellow  members. 
For  which  causes  principally  the  sacrament 
was  ordained,  as  is  manifest  by  the  very 
words  of  the  institution,  where  it  is  not  only 
said,  that  Christ  took  bread  and  brake  it,  and 
gave  it,  &.C.  but  that  he  gave  thanks  and  said, 
take,  eat,  this  is  my  body  which  is  broken  for 
you,  drink  you  all  of  this :  this  is  the  cup  of 
the  New  Testament  in  my  blood  which  is  shed 
for  you,  and  for  many,  to  the  remission  of  sins, 
do  this  in  remembrance  of  me.  Therefore  we 
must  not  separate  the  preaching  of  the  word, 
from  the  sacrament  which  is  a  seal  of  the 
doctrine,  which  were  as  absurd,  as  if  a  man 
should  deliver  a  seal  without  any  writing : 
for  the  word  may  be  preached  without  the 
sacrament,  but  the  sacrament  may  not  be. 
administered  without  the  word.  Wherefore 
though  there  be  not  a  long  sermon  always 
preached,  when  the  sacrament  is  ministered, 
yet  there  ought  to  be  showing  of  the  Lord's 
death,  at  theleastwise  briefly  and  summarily 
declaring  the  institution  and  use  of  the  sacra- 
ment, and  that  is  always  observed  in  our 
church,  though  there  be  not  always  large  ex- 
plication thereof.  Where  you  say  we  might 
as  wisely  say,  that  neither  Abel's  sacrifice,  nor 
the  paschariamb  could  signify  Christ's  death 
without  a  sermon,  we  answer,  that  the  clear 
sacraments  of  the  new  testament  in  this  point, 
of  clear  declaration  of  Christ's  death  are 
falsely  compared  with  the  obscure  figures  of' 
the  old  testament :  and  yet  they  had  according 
to  their  institution  not  only  a  divine  action,  or 
silent  ceremony,  but  also  a  preaching  or  de- 
claration of  Christ's  death  and  the  benefit 
tlrereof  For  altiiough  there  be  no  express 
mention  of  the  form  of  Abel's  sacrifice,  yet 
seeing  the  Scripture  tcstifieth  that  Abel's 
sacrifice  was  offered  and  accepted  by  faith : 
and  faith  hath  always  relation  to  the  word 
and  promise  of  God,  there  is  no  doubt  but 
Abel  presented  his  sacrifice  with  such  words, 


I  GORIN'l-HIANS. 
as  declared  his  taith  m  word,  whereby  he )  which  ealcth   this  bread,  and  driiiketh  this 


was  t_aught  to  saLTifice,  and  in  the  seed  which 
was  piomi  ed  to  break  tlie  serpent's  iiead, 
and  to  destroy  the  works  of  the  devil.  As  tor 
the  paschal  lamb,  it  haih  an  express  command- 
ment, that  the  Israelites  siiould  declare  to  their 
children,  the  institution  and  use  of  the  sacri- 
fice, whereby,  fhou<^h  obscurely,  yet  accord- 
ing to  the  institution  thereof,  the  Lord's  death 
was  preached,  ht^fom  he  came  in  the  flesh. 
And  therefore  accordinir  to  Christ's  institution 
a.nd  express  eominandmeut,  his  death  ought 
to  be  preached  most  clearly  and  plainly,  to  all 
that  partake  this  sacrament  to  their  edification, 
which  cannot  be  in  a  strange  tongue,  which 
they  understand  not :  therefore  this  sacrament 
ought  not  to  be  ministered  in  a  strange  lan- 
guage, nor  any  thing  else  ought  to  be  done  in 
the  congregation,  hut  to  edifying.  Chrysostom 
upon  this  text  saith,  there  must  be  conimc- 
moralion  of  the  death  of  Christ,  according  to 
his  commandment,  who  declared  the  cause 
why  he  gave  this  mystery.  "For  when  thou 
shalt  understand,"  saith  he,  "what  our  Lord 
suffered  for  thee,  thou  shalt  be  made  wiser 
He  that  showeth  the   Lord's   death,"  saith 


cup  unworihilv,  being  the  seal  of  Christ's 
passion,  comniitleth  an  heinous  otrence  al- 
though in  earthly  substance,  they  be  but  bread 
and  wine.  And  is  not  he  guilty  ol  the  blood 
of  Christ,  which  despiseth  fiaptism,  that 
he  hath  received  as  a  seal  of  his  washing 
in  the  blood  of  Christ,  although  he  were 
washed  with  water  ?  Doth  not  the  Apostle 
sav  of  wicked  men  that  fall  from  the  chris- 
tian religion,  that  they  crucify  again  unto 
themselves  the  son  of  God,  and  make  a  scorn 
of  him?  Heb.  6.  6.  That  they  tread  under 
their  feet  the  son  of  God,  and  account  his 
blood  wherewith  tho'y  have  been  sanctified 
as  unclean?  Heb.  10.  29.  Can  this  be  said 
only  for  receiving  the  sacrament  unworthy  ? 
yet'  do  those  villany  to  Christ's  own  person, 
as  the  .lews  or  Gentiles  did  that  crucified 
him  Not  thit  !••-■  ;v— ■",  „.|(iMr,.t!,  any  thing 
ofthrMii  i'l.l'  .  u.  I      '  iissible,  but 

thatth'ir  in:,'.       -  iir  wicked- 

ness as  h'MiiMii..    !:i  .•  mist   hiin,   as 

that  the  Jews  or  Gentiles  did  to  his  body 
when  he  suffered.  And  therefore  this  doth 
nothing  in  the  world  make  for  the  popish 
real  presence.  Neither  doth  Chrysostom  in 
-'    •  -■eked 


Oecumenius,  upon  this  text,  "showeth  all  his 

gift,  all  the  gentleness  and  kindness,  and  all  j  any  place  of  his  writniirs  allin 

our  salvation  together."    Hierom  on  the  same  |  men  receive  the  body  n{  ( 

text  saith.     "When  we  receive  this  sacra-!  mean:  yet  he  saith  px!m>s 

ment,  we  are  admonished  by  the  Priests,  that    Antinch.    "  Let  no  .lu'  i 

it   is  the  body  and  blood  ol  Chrisi,  tlmi    we 

should  not  be  unthankful  for  his  beniiits." 

Primasius  saith,  "God  our  Saviour  gave  ex- 

imple,  that  so  often  as  we  do  this,  we  should 


^1  rr-.illy,  as  you 
lli'in.  6b  ad  pop. 
Ill,  no  covetous 
person,  if  any  be  a  d  hh,  ,  i:  i  hini  be  pre- 
sent: for  this  table  r.  invi  h  not  such  per- 
sons: for  Christ  saith,  1  keep  my  passover 
with  my  disciples."     Now  it  is  -jertain,  that 


have  in  mind,  that  Christ  died  for  us  all.  the  Lord's  table  receiveth  many  wicked  men 
Therefore  it  is  said  unto  us.  The  bodv  of  to  the  participation  of  the  outward  sacra- 
Christ,  that  when  we  remember  this  thing, '  ment,  but  not  to  the  matter  or  heavenly  sub 
we   should  not  be  imthankful  to  his  grace. '  stance  of  the  sacrament,  which  is  the  body 


Again,  you  shall  show  the  Lord's  death  in 
yiiur  hearts  when  you  bear  the  body  of  Christ." 
Therefore  according  to  the  judgment  of  the 
fathers,  tiie  Lord's  death  must  be  showed, 

not  only  by  the  action,  but  also  by  words  that ,  „,..,.,...  „..- ^  -^  ,      ^  ■  ci  i     J 

may  be  understood,  and  stir  us  up  to  the  re- 1  sostom  doth  no  where  say,  that  infidels  do 
membrance  of  Christ's  death,  and  the  bene-  j  eat  the  body  of  Christ.  Chrysostom  in  Mali. 
fits  thereof,  and  to  thankfulness  in  the  same.  I  horn.  83,  saith,  that  the  wicked  which  receive 
To  that  effect  speaketh  Basil,  gathering  upon;  unworthily,  according  to  the  saying  of  the 
thistcxt  De  Baplismo.  "What  then  do  these'  Apo«t|p  do  trend  Christ  under  feet,  and  es- 


and  blood  of  Christ.  And  because  the  out- 
ward sacrament  is  called  the  body  of  Christ, 
even  the  wicked  in  some  sense,  may  be  said 
to  eat  the  body  of  Christ,  but  in  proper 
speech  and  according  to  your  meaning^,  Chry- 


words  profit  us?  that  eating  and  drinkin 
we  should  always  call  to  remembrance  hi 
that  died  and  rose  again  for  us,  and  so  shou 
be  instructed  of  tiecessity,  to  observe  befm 
God  and  his  Christ,  that  lesson  which  is  d 


id  body  of 


he  covenant  uiKlean  :  yet 

Kit  the  natural  body  of  Christ 

I  ho  feet  of  men:  no  more 

■>j  it  enteretli  into  the  mouth 

wicked  men,  that  receiveth  the 


livered  by  the  Apostle,  where  he  saith:  For |  sacrament  thereof.  Again  in  the  same  ho 
the  love  of  Christ  doth  constrain  us,  judging  j  mily  he  saith :  "  Let  none  communicate,  ex 
this,  that  if  one  have  died  for  all,  then  all  are  "      '       "   '     '^         '   - 


dead,"  &.c.    Wherefore  instruction  i.s  need- 
fill  as  well  as  the  action. 

27.  Itfolloweth  not  of  the  text,  that  wicked 
men  receive  the  body  and  blood  of  Christ, 
which  unworthily  eat  of  his  bread,  and  drink 
of  this  cup.  He  that  contumeliously  receiv- 
eth the  prince's  seal,  is  guilty  of  the  majesty    

of  the  prince,  not  which  he  receiveth^  but !  see  Chrysostom  chargeth  the  ne 
which  he  despiseth.  And  we  see  how  hei-l  nister,  to  be  gui'ty  of  the  body 
nous  an  offence  it  is  to  receive  a  prince's  seal  i  of  Christ,  that  purgeth  not  the  multitude  corn- 
contemptuously,  although  in  substance,  it  be  '  mitted  to  him,  which  are  the  body  of  Christ, 
but  printed   wax:  so   we    may  see,   that  he  I  delivering  not  the  bodv  of  Christ,  which  is 


cept  he  be  of  the  Disciples,  let  no  man  with 
impure  mind  as  Judas  take  the  bread,  lest 
he  suffer  the  like  punishment.  Even  this 
multhude  also  is  the  body  of  Christ :  where- 
fore thou  that  dost  minister  these  mysteries, 
must  take  heed,  that  thou  provoke  not  the 
Lord  by  not  purging  this  body,  lest  thou  de- 
liver a  sharp  sword  instead  of  meat."  You 
■'  •'  -  gligent  mi- 
and  blood 


310 


I.  COR  NTIIlANt. 


the  spiritual  meat  of  our  souls,  but  a.  sword 
for  their  destruction.  Origen  in  15  Matt,  saith 
expressly,  that  "No  evil  man  can  eat  the 
word  made  flesh."  Augustin  in  many  places 
is  most  plain  in  this  case,  that  wicked  men 
receive  not  the  body  of  Christ,  and  that  no 
man  receiveth  the  body  of  Christ  to  his 
damnation.  Ep.  50  ad  Bonifac.  he  saith  of 
the  wicked  :  "  They  have  the  sacrament  of 
the  body  of  Christ  outwardly,  but  the  thin^ 
itself,  whereof  that  is  a  sacrament,  they  hold 
not  within,  and  therefore  they_  eat  and  drink 
their  own  judgment,  Joan.  T.  26.  He  that 
abideth  not  in  Christ,  and  in  whom  Christ 
abideth  not,  out  of  doubt  eateth  not  spiritually 
his  flesh,  nor  drinketh  his  blood,  although 
carnally  and  visibly  he  press  with  his  teeth, 
the  sacrament  of  the  body  and  blood  of  Christ : 
but  rather  he  eateth  and  drinketh  the  sacra- 
ment of  so  great  a  thing  unto  his  judgment. 
The  sacrament  of  this  thing  is  prepared  on 
the  Lord's  table,  and  is  received  from  the 
Lord's  table  of  some  unto  life,  of  some  unto 
destruction,  but  the  thing  itself,  whereof  it  is 
a  sacrament,  is  received  of  every  man  to  life, 
and  of  no  man  to  destruction,  whosoever 
shall  be  partaker  of  it,  De  Civif.  Dei  lih.  21. 
cap.  25.  It  is  not  to  be  said  that  he  receiveth 
the  body  of  Christ,  which  is  not  in  the  body 
of  Christ.  They  are  not  to  be  said  to  eat 
the  body  of  Christ,  because  they  are  not  to 
be  counted  among  his  members.  To  omit 
other  things  they  cannot  be  at  one  time  the 
members  of  Christ,  and  the  members  of  a 
harlot.  Finally,  he  liimself  saying,  he  that 
eateth  my  flesh,  and  drinketh  my  blood, 
abideth  in  me,  and  I  in  him,  showeth  what  it 
is,  not  as  in  a  sacrament  only,  but  in  very  deed 
to  eat  the  body  of  Christ,  and  to  drink  his 
blood."  This  is  Augustin's  judgment  uttered 
e.xpressly,  distinctly,  and  dogmatically,  not  in 
rhetorical  amplifications  or  figurative  forms 
of  speaking :  that  infidels  and  wicked  men 
receive  not  the  body  of  Christ,  much  less 
brute  beasts,  as  many  Papists  do  hold. 

28.  Augustin  willeth  every  man  to  examine 
himself,  he  biddeth  him  not  to  show  himself 
to  the  Priest.  Neither  is  the  necessity  of 
confession  laid  upon  every  man  by  the  Apos- 
tle's doctrine,  or  the  practice  of  the  primitive 
church,  for  many  hundred  years  after  Christ. 
Cyprian  de  lapsis,  speaketh  manifestly  of  them 
that  were  to  make  open  confession,  because 
they  had  openly  fallen  in  time  of  persecution, 
or  else  of  them  that  of  their  own  accord,  un- 
compcUed,  accused  their  own  purpose  of 
shrinking,  though  they  did  not  fall  indeed. 
The  book  de  I'ogmat.  Eccles.  is  none  of  Au- 
gustin's, and  yet  in  the  place  quoted,  the  aii- 
tnor  speaketh  of  public  confession,  and  not  of 
private  or  auricular  shrift.  Chrysostom  upon 
this  text  saith,  "  lie  doth  not  command  that 
one  should  be  examined  of  another,  but  every 
man  of  himself,  not  making  a  public  judgment, 
but  an  action  without  witness."  To  the  same 
effect  writeth  Theodoret :  but  of  confession. 
Malt.  2. 

29.  Augustin  speaketh  not  of  adoration  of 
the  Sacrament,  such  as  is  used  in  Popery, 


with  kneeling  and  holding  up  of  hands  to  it, 
as  though  Christ  were  contahied  within  the 
compass  of  that  which  is  seen,  but  of  a  reve- 
rent estimation,  especially  due  to  the  Sacra- 
ment above  all  other  meats,  because  it  is  a 
seal  and  pledge  of  our  spiritual  nourishment 
by  the  body  and  blood  of  Christ.  The  like 
reverent  estimation  is  to  be  had  of  Baptism, 
above  all  other  washings,  because  it  is  a  seal 
and  pledge  of  our  spiritual  washing  by  the 
blood  of  Christ,  and  of  our  regeneration  by 
the  SpiritofGod.  Augustin  therefore  speak- 
ing of  two,  whereof  one,  according  to  the 
custom  of  the  church  where  he  lived,  re- 
ceived the  Sacrament  every  day;  another 
following  likewise  the  custom  of  Ids  church, 
received  only  at  certain  times  in  the  year. 
"  Neither  of  both,  saith  he,  dishonoureth  the 
body  and  blood  of  our  Lord,  if  they  strive 
which  of  them  may  most^  honour  the  most 
wholesome  Sacrament.  For  Zaccheus  and 
the  Centurion  did  not  contend  one  with  the 
other,  or  the  one  of  them  prefer  himself  be- 
fore the  other,  when  the  one  with  joy  received 
the  Lord  into  his  house,  the  other  said,  I  am 
not  worthy  that  thou  shouldest  enter  under 
my  roof.  Both  of  them  honouring  our  Saviour 
after  a  diverse,  and  as  it  were  contrary  man- 
nej,  both  being  miserable  through  sins,  both 
obtained  mercy.  It  availeth  also  unto  this 
similitude,  that  in  the  first  people  Manna  did 
taste  in  every  man's  mouth  accordino  to  his 
own  will ;  so  in  the  mouth  of  every  Christian 
man,  that  Sacrament  is  to  be  esteemed  as  it  is 
taken.  For  the  one  in  honouring  it,  dare  not 
take  it  every  day,  and  the  other  in  nonouring 
it,  dare  not  pretermit  any  day.  Only  con- 
tempt that  meat  cannot  abide,  as  Manna  loath- 
someness. For  hereof  the  Apostle  saith,  that 
it  is  unworthily  received  of  them,  which  did 
not  discern  it  from  other  meats,  veneratione 
ningulariler  debita,  by  reverence  specially  due 
unto  it.  For  immediately  after  he  had  said  : 
he  eateth  and  drinketh  judgment  to  himself, 
he  addeth  and  saith,  not  discerning  the  body," 
&.C.  The  Sacrament  therefore  is  to  be  honour- 
ed, reverenced,  and  highly  esteemed,  as  a 
certain  and  undoubted  pledge  of  the  body  and 
blood  of  Christ  given  and  shed  for  us,  and  to 
us,  but  not  to  be  adored  or  worshipped  as 
Christ  were  personally  present  in  it.  But  by 
this  verse  it  is  invincibly  proved,  that  wicked 
men  eat  not  the  body"  of  Christ.  For  the 
Apostle  saith .-  that  which  they  eat  and  drink 
is  judgment  to  themselves.  The  body  of 
Christ  is  not  judgment  to  any,  but  life  to  all 
•that  receive  it.  Therefore  that  which  they 
eat  and  drink,  is  not  the  body  and  blood  of 
Christ.  The  same  Augustin,  "Psu/.  98.  plainly 
showeth,  that  the  natural  body  of  Christ  is 
not  in  the  Sacrament,  and  therefore  the  Sacra- 
ment is  not  to  be  adored  as  if  Christ  were  pre- 
sent there  ;  but  the  flesh  of  Christ,  that  is  the 
humanity  of  Christ,  is  to  be  adored  and  ac- 
knowlc(lged,  as  joined  in  personal  union  with 
the  Son  of  God,  of  every  christian  man  before 
he  can  eat  the  flesh  of  Christ,  either  in  the 
Sncnmient  or  otherwise  by  faith.  "  I  inquire 
wh:-.i  is  his  footstool,  and  the  Scripture  saith 


I.  CORINTHIANS. 


211 


unto  me,  the  earth  is  my  footstool.  Waver- 
ing, I  convert  myself  to  Christ,  hecause  I  seek 
him  here,  and  I  find  how  without  impiety 
earth  may  be  adored,  his  footstool  may  be 
adored  without  impiety.  For  of  the  earth  he 
took  earth,  because  flesh  is  of  the  earth,  and 
of  the  flesh  of  Mary  he  took  flesh.  And  be- 
cause he  walked  here  in  the  same  flesh,  and 
gave  us  the  same  flesh  to  be  eaten  unto  salva- 
tion, and  no  man  eateth  that  flesh,  except  he 
first  adore  it,  it  is  found  out  how  such  a  foot- 
stool of  the  Lord  may  be  adored,  and  we  do 
not  only  not  sin  in  adoring,  but  we  sin  in  not 
adoring  it."  In  these  words  he  showeth  that 
the  natural  body  of  Christ  is  to  be  adored. 
Now  that  the  same  is  not  really  present  in  the 
Sacrament,  he  showeth  in  these  words;  after 
he  had  showed  how  unjustly  the  C.-mernaites 
were  ofliended,  he  declareth  how  Christ  in- 
structed his  disciples  that  remained  with  him, 
when  he  said,  "It  is  the  Spirit  which  quick- 
eneth,  the  flesh  profiteth  nothing.  The  words 
which  I  have  spoken  to  you,  be  spirit  and  life. 
Understand  ye  spiritually,  that  which  I  have 
spoken.  You  shall  not  eat  this  body  which 
you  see,  and  drink  this  blood,  which  they 
shall  shed  which  shall  crucify  me,  I  have 
commended  to  you  a  certain  sacrament,  which 
being  spirit  ually  understood  shall  quicken  you. 
And  albeit  it  be  necessary  that  the  same  be 
celebrated  visibly,  yet  it  must  be  understood 
invisibly."  There  can  nothing  be  spoken 
more  plainly  and  directly  against  the  gross 
and  carnal  manner  of  presence,  which  they 
call  the  real  presence  of  Christ's  body  and 
blood  in  the  saorament,  than  that  which  Au- 
gustin  here  affiimeth,  as  in  the  person  of 
Christ.  We  eat  not  that  body  which  his  dis- 
ciples saw,  nor  drink  that  blood  which  the 
Jews  did  pour  out,  but  that  was  the  natural 
body  and  blood  of  Christ,  therefore  we  do  not 
eat  the  natural  body  and  blood  of  Christ 
really,  hut  sacramentally,  spiritually,  in  a  mys- 
tery by  faith,  not  corporally  with  our  mouth. 
Wherefore  it  followeth,  we  ought  not  to  wor- 
ship the  sacrament,  but  Christ  which  is  signi- 
fied and  represented  by  the  sacrament.  Am- 
brose saith  in  effect,  as  Augustin  of  adoring 
the  footstool,  "  we  adore  the  flesli  of  Christ 
in  the  mysteries,"  which  he  speaketh  not  only 
of  this  sacrament,  but  of  all  the  mysteries  of  the 
christian  religion,  as  it  appeareth  plainly  with- 
in three  lines  after,  where  he  gathereth  of 
that  he  said  before,  "therefore  seeing  the 
sacrament  of  his  incarnation  is  to  be  adored," 
&c.  Therefore  Ambrose  speaketh  not  of 
adoration  of  the  sacrament,  as  Christ  and 
God,  no  more  than  the  mystery  of  the  incar- 
nation is  God  and  Christ  in  proper  speech, 
but  of  worshipping  Christ  in  the  mysteries  of 
his  supper,  of  Baptism,  of  his  incarnation,  of 
his  death  and  resurrection,  (fee.  Chrysostom's 
words,  Horn.  24.  in  Cor.  10.  are  both  falsified 
and  wrested  clean  from  his  meaning,  for  he 
exhorteth  his  hearers  to  come  reverently  and 
worthily  to  the  participation  of  the  body  and 
blood  of  Christ,  by  example  of  the  Sages,  and 
not  to  adore  the  sacrament,  but  Christ  him- 
self in  heaven.    "  As  we  receive  the  greater 


benefit,  saith  he,  so  much  more  we  shall  be 
punished,  when  we  shall  appear  unworthy. 
This  body  the  wise  men  did  reverence  in  the 
manger,  being  both  ungodly  men  and  barba- 
rous men,  after  they  had  taken  a  long  jour 
ney,  they  adore  him  with  fear  and  trembling. 
Therefore  at  least  let  us  which  are  citizens 
of  Heaven,  follow  these  barbarous  men-  For 
they  when  they  saw  that  manger  and  cottage 
only,  and  saw  none  of  those  things  which 
thou  dost  now  behold,  came  to  him  with  great 
reverence  and  trembling.  But  thou  seesl  it 
not  in  the  manger  but  in  the  altar,  not  a 
womari  which  holdeth  him  in  her  arms,  but 
the  Priest  present,  and  the  spirit  most  abun- 
dantly poured  out  upon  the  sacrifice,  which 
is  set  forth.  Neither  dost  thou  behold  his 
simple  body  as  they  did,  but  also  his  power, 
and  knowest  all  his  administration,  and  art 
iOTorant  of  none  of  those  things  which  were 
done  by  him,  and  art  diligently  instructed  in 
all  things.  Let  us  be  stirred  up  therefore 
and  tremble,  and  show  greater  piety  than 
those  barbarous  men,  that  we  come  not  barely 
and  coldly,  and  so  offer  our  head  to  a  more 
vehement  fire. 

These  words,  as  every  man  may  see  plain- 
ly, make  nothing  for  adoration  of  the  sacra- 
ment, but  for  spiritual  reverence  to  be  given 
to  Christ,  of  them  that  come  to  receive  the 
sacrament,  by  which  we  are  assured,  if  we 
come  worthily,  that  we  are  made  partakers 
of  the  very  body  and  blood  of  Christ,  after  a 
spiritual  manner,  by  faith  on  our  behalf,  and 
by  the  working  of  the  Holy  Ghost,  on  thf> 
behalf  of  Christ.  I  omit  other  emphatic;il 
speeches  which  Chrysostom  useth,  of  ascend- 
ing up  to  the  gates  of  heaven,  and  of  showing 
Christ  himself  to  be  seen,  handled,  eaten,  &c^ 
Which  declareth  manifestly,  that  he  speaketh 
of  a  spiritual  and  mystical  beholding,  hand- 
ling, eating  by  faith,  not  of  a  carnal  sight, 
handling,  eating  with  the  eyes,  hands,  anil 
mouth.  Gregory  Nazianzen's  words  are  like- 
wise falsified,  and  racked  out  of  joint,  for  he 
saith:  "when  his  sister  had  any  respite  from 
her  sickness  in  the  night,  she  fell  down  before 
the  altar  with  faith,  calling  upon  him  which  is 
honoured  at  it."  He  saith  not  that  she  prayed 
to  the  sacrament,  but  to  God  which  was  wor- 
shipped at  the  altar  or  communion  table.  For 
such  one  it  was,  made  of  boards,  and  so 
placed,  as  men  might  stand  round  about  it. 
And  concerning  the  sacrament,  he  showeth 
further  how  she  behaved  herself  toward  it. 
"And  if  her  hand  had  laid  up  any  where  any 
part  of  the  figures  of  the  precious  body,  or  of 
the  blood,  that  she  mingled  with  tears,  O 
marvellous  thing  !^  And  immediately  depart- 
ed feeling  health."  You  see  she  came  not 
to  the  altar  to  worship  the  sacrament  hang- 
ing over  it,  or  lying  on  it,  but  she  brought 
these  fragments  of  the  sacrament  with  her, 
and  she  "used  them  to  stir  up  her  zeal  in 
prayer :  superstitiously.  For  it  is  certain  that 
you  will  not  suffer  women  to  touch  your 
C  lalice  with  their  hands,  much  less  the 
sacrament  itself,  and  to  blubber  it  with  their 
tears,  which  behaviour  of  hers  was  nothing 


212 


I.  CORINTHIANS. 


like  popish  adoration.  To  omit,  that  Gregory 
calleth  tlie  sacrament  not  the  very  body  and 
blood  of  Clirist,  but  the  figures  and  toicens 
thereof.  .     ,    .  r 

Thcodoret  saith  :  '"the  mystical  signs  alter 
sanctificaiion,  do  not  depart  from  their  nature. 
For  they  remain  in  their  former  substance, 
form  and  shape,  they  may  both  be  seen  and 
touched  as  betore.  But  they  are  understood 
to  be  those  things  which  they  are  made  to  be, 
and  are  believed  and  reverenced,  as  those 
which  are  the  same  things  that  they  are  be- 
lieved to  be.  Compare  therefore  tlie  image 
with  the  exemplar  or  pattern.  For  the  figure 
ought  to  be  like  the  truth."  In  these  words 
Theodoret  denieth  both  transubstantiationand 
the  real  presence.  Therefore  you  may  easily 
understand  what  kind  of  reverence  or  estima- 
tion, lie  would  have  to  be  given  to  the  outvyard 
sacrament,  namely  spiritual  and  by  faith. 
Not  that  the  substance  of  bread  and  wine 
which  is  the  image  not  the  pattern,  the  figure 
not  the  truth  of  Christ,  shoul*  be  adored  as 
Christ  himself. 

Denis,  an  ancient  writer,  though  no  imme- 
diate scholar  of  Paul,  is  impudently  slandered 
10  have  made  solemn  invocation  of  the  sacra- 
}iient  after  consecration.  For  if  you  read  the 
whole  Chapter,  in  which  he  showeth  all  the 
form  of  celebration  of  the  communion  in  his 
time,  you  sliall  never  find  that  the  symbols  or 
tokens  were  adored  as  Christ,  but  according 
to  Christ's  institution  distributed  and  receiv- 
ed. That  which  hath  any  show  of  your  slan- 
der, is  neither  before  nor  after  consecration, 
but  in  the  contemplation  of  the  mystery  of  the 
Lord's  Supper,  which  he  undertaking  by  the 
lielp  of  Jesus  to  set  forth  niore  at  large, 
breaketh  out  into  a  rhetorical  exclamation, 
or  if  you  will  so  have  it,  an  invocation  of  the 
mystery  which  is  Christ  himself:  saying, "  but 
thou,  0  most  divine  and  holy  mystery,  reveal- 
ing or  laying  open  the  coverings  of  dark 
speeches,  which  are  compassed  about  thee  i 
by  signs,  show  thyself  clearly  unto  us,  and  fill 
the  eyes  of  our  mind  wiih  that  singular  light 
which  cannot  be  liid."  You  see  he  doth  1 
manifestly  distinguish  the  most  divine  mys- 1 
tery,  which  is  Christ  himself,  from  the  signs 
which  are  the  outward  elements,  to  whoirfhe 
maketh  no  prayer,  but  to  Christ  himself:  so 
doth  Pachymeres  expound  him  saying:  "He 
speaketh  to  the  mystery  itself,  as  to  a  living 
thing,  and  worthily.  Even  as  the  great  divine 
Gregory.  But  thou  O  great  and  holy  Pass- 
over. For  our  Passover,  and  so  such  an  holy 
mystery,  is  .Tesus  Christ  our  Lord  himself, 
and  to  him  the  holy  man  maketh  his  speech, 
that  he  would  uncover  the  coverings,  and  fill 
him  with  singular  light."  Therefore  this 
speech  of  Dionyse  doth  no  more  prove  that 
he  prayed  to  the  sacrament,  than  the  like  of 
Gregory,  that  he  prayed  to  the  Paschal  lamb. 
Ana  nlthoush  the  popish  church  do  commit 
most  detestable  idolatry  in  praying  to  it,  yet 
the  church  of  Christ  did'never  make  any  such 
prayer  to  the  sacrament,  but  only  to  God 
through  Jesus  Christ,  whose  sacrament  it  is. 
Where  you  add  further,  that  for  discerning 


of  Christ's  body,  you  are  called  from  pro- 
fane houses  to  churches,  from  tables  to  al- 
tars, from  vulgar  apparel  to  holy  vestments, 
to  corporals  and  chalices,  from  marriage  to 
chastity,  &c.  You  ofiier  heinous  injury  to 
our  Saviour  Christ  himself,  and  to  his  Apos- 
tles, and  to  the  primitive  church  for  many 
hundred  years  after  Christ,  who  knew  none 
of  these  means,  to  discern  the  Lord's  body, 
nor  any  such  prescribed  or  us?d.  But  let  us 
examine  them  particularly.  "For better  dis- 
cerning of  this  divine  meat,  you  say,  j'ou 
are  called  from  common  profane  houses,  to 
God's  church."  Who  hath  called  you  for  such 
end  ?  or  who  hath  taught  you  to  call  those, 
common  and  profane  houses,  in  which  Christ 
ministered,  and  his  Apostles,  and  to  the  primi- 
tive church  for  many  hundred  years,  and 
where  Christ  himself  is  present  ?  Matt.  18.  20 
Who  hath  taught  vou  to  discern  the  Lord's 
body  better  than  Christ,  than  his  Apostles, 
than  the  primitive  church?  We  are  called 
by  Paul  from  private  houses,  to  the  place  of 
public  assembly,  for  order,  comeliness,  and 
more  convenience  to  edifying,  but  for  better 
discerning  of  the  Lord's  body,  or  for  any 
greater  holiness  of  the  place,  we  are  never 
called  by  Christ,  nor  his  spirit  in  his  Apostles 
and  Evangelists.  You  add  further,  "that  for 
this,  you  are  forbidden  to  make  it  in  the  vul- 
gar apparel,  and  are  appointed  sacred,  solemn 
vestments."  From  whom  came  this  prohi- 
bition ?  By  whom  are  you  appointed  ?  You 
quote  Hiero.  in  ep.  Nepot.  where  there  is  no 
such  matter,  nor  any  thinrf  sounding  toward 
such  a  matter,  e-xcept  you  mean  those  words, 
which  Nepotianus  spake  immediately  before 
his  death  to  his  Uncle,  saying,  "send  this 
coat  which  I  did  wear  in  the  service  ofChrist, 
tomy  best  beloved  father  by  age,"  &c.  Which 
coat  by  the  circumstance  of  the  place  could 
be  no  other,  than  such  as  he  then  wore  at  that 
instant,  or  had  present  before  him,  peradven- 
ture  his  hearen  coat,  whereof  Hierom  spake 
before,  that  he  wore  it  under  his  cloak  and 
white  linen,  while  he  was  a  courtier.  What 
garment  soever  it  was,  you  shall  never  prove 
that  it  was  your  masking  vestments,  except 
you  can  prove  that  Tunica  signifieth  an  Albc, 
a  Cheseble,  and  such  like  trumpery,  and  more- 
over that  there  is  none  other  ministry  or  ser- 
vice of  Christ,  but  saying  of  Mass.  In  the 
second  place  :  Hierom  saith,  "the  Priests  of 
the  mystical  temple,  which  is  interpreted  the 
church,  the  sons  of  Sadoch  go  not  forth  unto 
the  people  with  the  garments  of  their  mi- 
nistry, lest  being  sanctified,  they  should  be 
;  defiled  with  human  conversation.  And  thou 
in  the  midst  of  the  common  people,  and  one 
of  the  people,  dost  thou  believe  that  thou  art 
;  clean  ?"  Who  is  so  blind  not  to  see  that  all 
'true  Christians  are  Priests  of  the  mystical 
temple,  which  is  the  church,  and  must  have 
care  not  to  defile  their  oarments?  There- 
fore Hierom  speaketh  nothing  of  apparel  worn 
by  the  Ministers  of  the  church,  in  the  celebra- 
I  tion  of  this  sacnunent,  but  showeth  by  the 
charge  given  to  the  Priest,  Ezech.  44.  that  no 
I  man  living  in  this  world  can  be  clean.    In  the 


J.  CORINTHIANS.  213 

Epistle  of  Paulinus,  I  know  not  what  you  i  doubt,  but  he  discerned  the  Lord's  body  bet- 
imagine  should  make  for  your  purpose,  ex-  ter  with  his  wicker  basket  and  brittle  glass, 
cept  it  be  two  verses  writieu  over  a  certain '  than  Papists  do  with  their  golden  corporals 
closet,  that  was  in  the  church  of  Nola.    "  This  j  and  chalices. 

is  the  place  where  the  venerable  store  is  Nazianzen  purging  himself  of  profaning 
laid  up,  and  from  whence  the  reverent  j  the  mysteries  of  christian  religion,  allegon- 
pomp  of  the  holy  ministry  is  br.nighl  forth."  cally  alludeth  to  the  profanation  of  the  ves- 
This  you  imas^me  to  be  the  vestry  where  i  sels  of  the  Jewish  temples  by  Nabuzardan 
all  popish  vesiments  are  kept.  Bat  Pauli-  i  and  Balthasar,  as  his  words  do  plainly  de- 
nus  meaaeth,  that  all  such  things  as  were  |  clare,  saying,  "  what  ministering  vessels  not  to 
occupied  abjut  the  holy  ministry,  except  |  be  touched  of  many,  or  the  multitude,  have  1 
books,  tor  they  were  in  another  closet,  were  i  delivered  to  the  hands  of  the  wicked,  either 
kept  and  brought  out  of  tliis  place  :  as  bread  to  Nabuzardan  or  to  Balthasar,  which  rioted 
and  wine,  and  vessels  for  both,  aiul  such  '  wickedly  in  holy  things,  and  suffered  punish- 
other  tlimgs  as  they  occupied  in  their  cere-  ment  worthy  of  his  madness?"  Where  is 
monies,  among  which  if  there  were  any  gar- :  hallowing  of  corporals  and  chalices  for  dis- 
nients  appomted  for  the  celebration  of  the  i  cerning  of  the  Lord's  body?  Oplatus  lib.  I. 
Lord'sSupper,  it  fo  loweth  not  that  they  were  '  speaking  against  the  rage  of  the  Donatists, 
so  many,  and  such  manner  of  vestments  as  saith,  that  beside  their  breaking  and  scraping 
you  use  in  your  Mass.  By  Chrysostom  it  "  ' 
may  be  gathered,  they  had  none  other  ap- 
parel in  his  church  but  a  white  vesture,  in 
Mult.  Horn.  85.  nor  in  the  church  of  Rome,  by 
Hierom  coni.  Fdag.  Ub.  \.  But  it  will  never 
be  proved  that  they  used  any  garments  to  dis- 
cern the  Lord's  body  by  them,  as  you  pretend. 
The  fables  of  John  Diaconus,  that  wrote 
the   life  of  Gregory  almost  900  years  afte 


of  the  communion  tables  or  altars,  which  were 
tables  of  wood :  "  You  have  doubled  your 
w  ckedneSs,  while  you  have  broken  also  the 
cups,  the  carriers  of  the  blood  of  Christ." 
What  hallowing  of  cups  or  corporals,  to  such 
end  as  you  affirm,  can  be  concluded  out  of 
these  words  ?  We  know  they  had  cups  spe- 
cially appointed,  or  if  you  will,  consecrated, 
ns  we  have,  to  the  use  of  the  holy  sacrament, 
Christ,  deserve  small  credit  with  wise  men,  but  without  any  popish  hallowing,  or  as  n^ces- 
to  prove  wliat  garnients  and  for  what  end,  sary  to  discern  the  Lord's  body  and  blood  by 
were  worn  in  the  primitive  church,  five  htm-  them.  The  author  of  the  imperfect  work 
dred  years  before  he  was  born.  '  I  under  the   name  of  Chrysostom,   Horn.    11. 

But  you  proceed  and  tell  us,  that  for  this, '  saith  :  "If  it  be  a  sin,  and  danger  to  transfer 
namely,  for  discerning  our  Lord's  body,  is  the  the  sanctified  vessels  unto  private  uses,  as 
hallowing  of  corporals  and  chalices  calling  Balthasar  doth  teach  us,  who  drinking  in  the 
to  witness  Ambrose^  Off.  2.  c.  "2.^.  who  speak-  hallowed  cups,  was  deposed  out  of  his  king- 
eth  never  a  word  of  corporals,  but  of  golden  ,  dom  and  his  life.  If  therefore  it  be  so  danger- 
vessels  dedicated  to  the  ministry  of  the  sacra- 1  ous  to  transfer  to  private  uses,  these  sancti- 
•  ment,  which  as  he  himself  had  broken  and  '  fied  vessels,  in  which  is  not  the  true  body  of 
melted  to  redeem  captives,  so  he  judgeth  that  j  Christ  but  a  mystery  of  his  body  is  contained, 
it  is  the  best  use  that  they  can  be  put  to :  if  j  how  much  more  the  vessels  of  our  body, 
they  be  given  to  the  poor,  if  they  be  employed  which  God  hath  prepared  for  an  habitation 
for  redeeming  of  captives,  or  for  building  of  j  for  himself,  we  ought  not  to  give  as  a  place 
churches  and  enlarging  the  burial  places.  "  In  j  for  the  devil,  to  do  what  he  will  with  them." 
these  three  kinds,  saith  he,  it  is  lawful  to  j  You  see  they  had  sanctified  vessels,  and  yet 
break,  melt,  and  sell  the  vessels  of  the  church,'  confessed  that  the  true  body  of  Christ  was 
even  after  they  be  dedicated.  It  is  needful  not  in  them.  But  you  proceed,  and  say,  "for 
that  the  form  of  the  mystical  cup  go  not  out  this  profane  tables  are  femoved,  and  altars 
of  the  church,  lest  the  ministry  of  the  holy  consecrated."  Christ  and  his  Apostles  were 
cup  be  transferred  to  wicked  uses.  There- 1  to  blame,  if  it  be  as  you  say,  to  minister  upon 
fore  within  the  church  first  there  were  sought  I  profane  tables,  without  consecrating  of  al- 
out  vessels  that  were  not  dedicated  :  then  tars.  But  who  shall  bear  witness  for  conse- 
being  broken,  and  last  of  all  melted,  they  '  cration  of  altars?  Who  but  Augus'in,  Sermo. 
were  dispensed  to  the  poor  by  small  portions,  '2bb.  de  tempore?  And  who  shall  warrant  us 
also  thev  helped  for  the  redemption  of  cap-  that  this  Sermon  is  not  falsely  intituled  to 
lives.    But  although  there  want  new  vessels,    Augustin,  as  a  great  number  of  those  sermons 


and  such  as  seem  not  to  be  dedicated,  I  think 
they  may  be  all  converted  with  piety  to  such 
uses,  as  I  have  said  before."  The  church  ii 
his  time  therefore  had  golden  vessels  dedi 
Gated  for  the  holy  use  of  the  sacrament,  bu 


;'  Hut  admit  it  be  Augustin's  own  au- 
ri(\-.  yet  he  speaketh  only  of  consecrating 
lit  irs  not  for  this  end  to  discern  the  Lord's 
ly  and  blood.  For  that  their  tables  and 
altars  were  dedicated  to  the  holy  use  of  mi- 


not  to  discern  the  Lord's  body  which  might '  nistration,  it  is  not  the  matter  we  stand  upon, 
be  discerned  sufficiently  without  them,  and  i  but  whether  they  were  consecrated  for  this 
never  a  whit  by  them.  Exuperius  bishop  of  j  end.  They  were  called  altars  improperly,  as 
Tholosa,  is  commended  by  Hierom  to  be  so  [  the  sacrarnent  was  called  a  sacrifice,  the  mi 


rich,  as  no  man  was  richer  than  he,  which    nisterssacrificingPriestsandLeviles,yetwere 
rd's 
a  gli 
oft 


__     _  ^  's,ye      .._ 

carried  the  Lord's  body  in  a  wicker  basket,    they  neither  in  matter,  form,  nor  use,  like  unto 


and  his  blood  in  a  glass,  because  he  bestowed  j  your  popish  altars  of  stone,  that  were  set 
.^11  upon  reUef  of  the  poor:  yet  there  is  no  i  against  a  wall.     For  they  were  tables  oJ 


214 


I.  CuRLN'rillANS. 


wood,  and  so  commonly  were  called,  as  it  is  ' 
manifest  by  Augusiin,  Ep.  50.  Bmujacio.  And 
Oplalws  lib.  6.  both  speaking  of  the  rage  ol  the 
Donatists,  which  brake,  or  shaved,  or  scraped 
the  boards  of  the  altar  or  table.  It  stood  in 
the  midst,  that  the  people  might  stand  round 
about  it.  Eityeb.  lib.  10.  c.  4.  ad  Paulin.  Tyr.  ep. 
Aui^ust.  de  verb.  Uom.  secund.  Joan.  ser.  46.  It 
was  removeable  and  carried  by  the  clerks. 
Aug.  Quasi,  vet.  el  nov.  test.  Qu.  101.  Or 
otherwise,  as  appeareth  by  Oplalus  lib.  6. 
Therefore  it  was  nothing  like  popish  altars. 
But  you  go  on,  and  say  :  "  that  for  this,  the  very 
Priests  themselves,  are  honourable,  chaste,  sa- 
cred." The  Lord's  body  may  be  discerned 
of  the  receivers,  though  the  priest  be  a  very 
varlet,  unchaste,  and  unholy.  For  the  dignity 
of  the  sacrament  dependeth  not  upon  the  wor- 
thiness of  the  minister.  Wc  confess  that  the 
minister  ought  to  be  chaste,  and  holy,  that  in 
respect  of  himself,  he  may  discern  the  Lord's 
body,  and  that  his  ministry  is  honourable,  both 
in  this  sacrament  and  in  the  other.  And  so 
saith  Hierom  ad  Heliodornvi.  "  Far  be  it  from 
me,  that  I  should  speak  any  thing  amiss  of 
them,  which  succeeding  the  order  of  the 
Apostles,  do  make  the  body  of  Christ  with 
their  holy  mouth,  by  whom  also  we  are  made 
christians."  By  making  the  body  of  Christ, 
he  meaneth  the  celebration  of  the  sacrament 
of  his  bodv,  as  by  making  us  christians,  the 
sacrament  of  Baptism.  For  otherwise  in  pro- 
per speech,  they  neither  make  the  body  of 
Christ,  nor  us  christians,  but  only  minister  the 
sacraments,  whereby  the  body  of  Christ  is 
represented  unto  us,  and  by  use  of  them  we 
are  assured  that  we  are  by  God's  grace  and 
spiritual  regeneration,  become  God's  chil- 
dren, that  is,  christians.  In  the  other  place 
against  Jovinian,  Hierom  indeed  and  Am- 
brose in  1  Tim.  3.  thinketh  it  most  conve- 
nient, that  ministers  of  the  sacraments  should 
be  continent,  either  unmarried  or  abstaining 
from  their  wives.  But  the  council  of  Nice 
that  decreed  the  contrary,  is  of  greater  au- 
thority. Socrat.  I.  I.  cap.  11.  and  Alhanasius 
ad  Dracontium.  Yet  Ambrose  denietli  not, 
but  that  it  is  lawful  to  have  wife  and  children, 
as  the  Apostle  saith:  "For  these  are  the 
signs,  saith  he,  of  Bishoplike  dignity.  But  if 
any  man  following  better  things,  and  hath 
dedicated  both  his  oody  and  souFto  God,  ihat 
he  couple  not  himself  in  matrimony,  he  shall 
be  made  so  much  the  more  worthy."  And 
m  the  2  Corinth.  11.  he  saith,  that  "all  the 
Apostles  except  John  and  Paul  had  wives." 
Yet  you  proceed,  and  say, "  for  this  the  people 
are  forbidden  to  touch  it  with  their  common 
hands,"  Nazianzen.  Or.  ad  Aiiunos.  What 
Gregory  saith  of  the  vessels  of  the  Jewish 
temple,  I  have  showed  before.  But  that  the 
people  were  not  forbidden  to  touch  the  sacra- 
ments, is  manifest  by  that  which  he  writeth 
of  his  sister  Gorgonia,  which  did  not  only 
touch  it  with  her  hands,  but  also  bewet  it 
with  her  tears:  and  by  that  which  Basil  of 
the  same  lime  writeth  unto  Cesarea  Patritia 
of  the  very  case  of  the  people  handling  the 
sacraine'i',  nnd  putting  it  to  their  own  mouths. 


And  Cyril  Hier.  Mj/stag.  5.  biddeth  them  take 
it  in  the  hollow  of  their  hand.  That  care  is 
had  that  no  part  fall  to  the  ground,  it  is  of 
reverence  to  the  holy  mysteries,  not  as  though 
the  sacrament  were  the  natural  body  and 
blood  of  Christ,  for  no  part  can  fall  to  the 
ground  from  his  body  and  blood,  though 
crumbs  of  bread  and  drops  of  wine  may  fall. 
Cyril  Hieros.  saith : ''  Take  heed  lest  any 
part  of  it  fall  from  thee.  For  whatsoever  thou 
shouldest  lose,  as  it  were  a  part  of  thine  own 
member,  thou  shouldest  lose  it.  For  if  any 
nian  should  give  thee  grains  of  gold,  wouldst 
thou  not  hold  them  with  great  diligence, 
taking  heed  lest  any  part  of  them  should 
be  lost,  and  thou  shouldst  suff'er  damage  ? 
And  wilt  thou  not  provide  much  more  dili- 
gently for  this  which  is  more  precious  than 
gold  or  precious  stones,  that  no  crumb  of  it  do 
fall  away." 

These  words  declare,  that  although  the 
sacrament  was  highly  esteemed  by  him,  yet 
not  taken  to  be  the  very  body  and  blood  of 
Christ,  for  then  he  would  have  said,  that 
every  crumb  is  a  part  of  his  body,  or  his  whole 
body.  The  like  is  to  be  said  of  that  super- 
stitious consecrating  of  their  eyes,  forehead, 
and  organs  of  their  senses,  with  the  moisture 
that  remaineth  on  their  lips,  after  they  have 
drunk  of  the  cup,  which  he  proscribeth,  de 
daring  that  he  took  it  not  for  the  natural  blood 
of  Christ,  as  you  persuade  men. 

Origen  also  saith:  In  27.  Ex.  "I  will  ad- 
monisn  you  by  examples  of  your  religion,  you 
know  that  are  accustomed  to  be  present  at 
the  divine  mysteries,  how  when  you  receive 
the  Lord's  body,  with  all  heed  and  reverence 
you  keep  it,  that  never  so  small  a  piece  fall 
from  it,  lest  any  part  of  the  consecrated  gift 
do  fall  away.  For  you  think  you  are  blame- 
worthy, and  you  think  rightly  if  any  part  fall 
from  it  by  negligence.  And  if  you  use,  and 
worthily  use  so  great  heed  to  keep  his  body, 
how  do  you  think  it  is  a  matter  of  less  hei- 
nous offence,  to  neglect  his  word  than  his 
body?"  Thus  the  neglect  of  the  word,  by 
Origen's  judgment,  is  as  great  an  offence,  as 
the  neglect  of  the  sacrament.  But  that  he 
esteemed  not  those  parts  that  bv  nedigence 
mi^ht  fall  to  be  the  naturnl  body  of  Christ, 
although  he  called  it  the  body  of  Christ,  which 
is  a  sacrament  thereof,  he  declareth  most 
plainly  in  his  Commentary  upon  Matthew, 
chap.  "15.  Where  he  affirmeth,  that  the  mate- 
rial part  of  the  sacrament,  goeth  into  the 
belly,  and  is  cast  forth  into  the  draught:  "If 
whatsoever  enter  into  the  mouth  goeth  into 
the  belly,  and  is  cast  out  into  the  draught, 
even  the  meat  also  which  is  sanctified  by  the 
word  of  God  and  by  prayer,  accordinc;  to  that 
which  it  hath  material, 'n;octh  into  the  belly, 
and  is  cast  out  into  the  draught :  but  accord- 
ing to  prayer  which  is  added  unto  it,  accord- 
ing to  the  portion  of  faith  it  is  made  profitable, 
causinjj  that  the  mind  is  made  of  clear  si^ht, 
looking  to  that  which  is  profitable.  Neither 
doth  the  matter  of  bread,  but  the  word  that  is 
said  upon  it,  profit  him  which  receiveth  it  not 
unworthily.    And  these  words  are  said  of  the 


1.  COiilN  riiIA.\>- 


215 


figurative  or  significative  body.  Maiiy  tliiiiLts 
also  may  bo  said  oi  the  word  himseli  wiiiuii 
was  made  liesh  and  very  meat,  wiiom  wlio- 
soevet  sliali  eat,  lie  shall  doubtless  live  tor 
ever,  whom  no  evil  man  can  eat.  For  i!  it 
could  be  that  he  which  coutinueth  still  an 
evil  man,  miyht  eat  the  word  made  llesli, 
seeing  he  is  the  word  and  bread  of  life,  it 
shoula  not  have  been  written,  whosoever  shall 
eat  this  bread  shall  live  for  ever."  You  see 
therefore  how  Origin  and  other  fathers  mean, 
when  they  call  tlie  sacrament  tiie  body  of 
Christ,  as  our  Saviour  lumself  doth,  namely, 
that  is  the  typical,  symbolical,  that  is,  figura- 
tive and  significative  body  of  Christ,  not  his 
true  and  natural  body  indeed,  but  only  by 
faith  to  the  worthy  receiver. 

But  still  you  go  on  and  say ;  "  For  this  sa- 
cred provision  is  made,  that  if  any  hosts  or 
parts  of  the  sacrament  do  remain  unrcceived, 
they  be  most  religiously  reserved,  with  all 
honour  and  diligence  possible."  flere  come 
in  all  cautels  and  provisions  of  the  Mass,  if 
it  be  eaten  by  a  mouse,  a  dog,  a  hog,  if  a  spi- 
der or  a  fly  tall  into  the  cup,  if  it  be  poisoned, 
if  it  be  vomited  up  by  a  Priest,  or  a  lay  man, 
if  it  be  rnouldy  and  corrupt,  so  that  worms 
breed  of  it,  with  a  hundred  like  cases,  which 
Christ  and  his  Apostles  did  not  provide  for, 
nor  the  Primitive  Church  did  know,  there 
is  provision  made  by  the  church  of  Anti- 
christ, who  as  in  all  things  advanceth  him- 
self above  Christ,  so  in  wise  and  holy  pro- 
vision, far  exceedeth  Christ  and  his  spirit 
in  the  Gospel.  As  for  examination  of  con- 
sciences, confession  of  sins,  continence  from 
unclean  lusts,  v^-e  confess  they  ought  to  be  pre- 
parations, for  men  to  receive  worthily,  but  no 
Popish  excarnification  of  consciences,  auri- 
cular confession,  and  a  more  scrupulous  pre- 
scription of  continence  in  married  persons, 
than  the  scripture  doth  recjuire.  As  for  re- 
ceiving fasting,  is  a  thing  indifferent,  of  con- 
venience according  to  the  order  of  the  church, 
but  not  of  necessity,  neither  doth  iVugustin  j 
teach  otherwise,  Ep.  118.  For  even  in  his 
time,  on  the  day  of  the  institution  of  the 
supper,  the  custom  of  the  church  was  to  re- 
ceive after  dinner,  as  he  showeth  in  that 
Epistle,  and  it  appeareth  bv  the  council  of 
Carthage,  3.  C.  29.  Matiacon.'i.  C.  0. 

But  now  after  you  have  showed,  how  you 
Papists  discern  "the  Lord's  body  you  will 
prove,  that  we  discern  it  not,  because  after 
the  order  of  our  book,  if  anv  thing  remain 
after  our  communion,  the  Curate  or  clerk 
may  take  it  home  to  his  own  use.  A  sub- 
staritial  argument,  I  promise  you.  But  we 
discern  the  Lord's  body,  as  the  Apostle  hath 
here  taught  us.  Let  a  man  therefore  exa- 
mine himself,  &c.  not  by  making  superstitious 
provisions,  for  the  bread  and  wine,  which  re- 
maincth  after  the  communion;  whereof  there 
is  no  greater  account  to  be  made,  than  of 
the  water  after  baptism,  for  the  consecration 
extendeth  to  no  more  bread  and  wine,  than 
is  bestowed  according  to  Christ's  institution. 
Therefore  Evagrius  testificth,  that  bv  an  old 


I  custom  of  the  church  of  Constantinople,  that 
which  remained  after  the  communion,  was 
given  to  young  children  that  went  to  school. 
In  tiie  Cliurch  of  France  by  the  Matiscon  2, 
Council  cap.  6.  it  was  decreed  that  the  rem- 
nants of  the  sacrament,  on  Wednesday  or 
Friday,  should  be  given  to  young  children 
fasting,  sprinkled  with  wine.  And  the  church 
of  Enj^land  by  as  good  authority,  hath  aji- 
pointed,  for  avoiding  of  superstition  and  all 
other  inconveniences,  that  the  minister,  shall 
have  the  bread  and  wine  to  his  private  use. 
As  for  the  ceremony  of  bread,  that  was  given 
to  the  Catechumen  in  Augustin's  time,  wc 
have  no  more  to  do  with  it,  than  you,  and 
less  M'ith  your  superstitious  holy  bread. 

But  seeing  in  our  celebration  of  the  Lord's 
supper,  we  have  all  things  material  and  essen- 
tial, according  to  the  institution  of  Christ, 
and  the  doctrine  and  practice  of  his  Apostles, 
and  you  do  manifestly  pervert  the  end  of  his 
institution,  by  your  blasphemous  sacrifice, 
and  idolatrous  worshipping  of  the  creatures, 
by  not  showing  the  Lord's  death,  by  vour 
sacrilegious  depriving  of  the  people  of  the 
one  half  of  the  Sacrament,  and  other  your 
superstitious  profanations,  if  any  of  you,  that 
gathered  these  notes,  pertain  to  God's  elec- 
tion, I  beseech  him  in  his  good  time,  to  call 
you  to  his  knowledge  and  acknowledging  of 
his  truth.  To  the  rest  I  say  with  the  Apostle, 
the  Lord  reward  you  according  to  your  works. 

30.  The  body  of  Christ  is  not  so  in  the 
sacrament  that  it  can  be  defiled  by  any  man's 
sin,  or  otherwise  be  abused,  by  any  act  of 
man  or  be;:st.  For  Christ  is  now  in  heaven 
glorified,  and  can  sufier  no  more  of  wicked 
men.  Yet  it  is  an  heinous  offence,  to  defile 
by  sin,  the  Sacrament  of  the  body  and  blood 
of  Christ. 

31.  He  that  sinneth  no  more,  doth  not  light- 
ly, but  earnestly  repent  of  his  sins  past.  As 
for  Popisti  satisfaction  by  punishment  of  our- 
selves,otherwise  than  by  hearty  sorrow  for  our 
sin^, which  yet  is  no  satisfaction  for  them,  there 
can  none  be  concluded  out  of  this  text.  Nor 
that  God  doth  punish  his  children,  in  the  next 
life,  although  he  chastise  them  with  temporal 
scourges  in  this  life  to  bring  them  to  repent- 
ance and  amendment,  not  to  make  satisfac- 
tion for  their  sins  forgiven.  By  true  and 
faithful  repentance  therefore,  with  prayer, 
fasting,  alms,  and  other  works  by  God  allow- 
ed, as  the  fruits  of  repentance  and  faith,  we 
inay  avoid  God's  heavy  judgment  which  our 
sins  have  deserved,  through  the  merits  of 
Christ,  and  not  by  the  merit  of  satisfaction  of 
our  works  hut  bv  mere  mercy  of  God. 

33.  The  words  that  follow.  If  any  be  an 
hungered,  let  him  cat  at  home,  do  declare 
most  manifestly,  that  this  expectation,  and 
tarryincr  one  for  another,  is  to  receive  the 
conimu'iion  of  the  Lord's  supper  together,  and 
not  to  the  eating  of  their  love  suppers  :  which 
were  chiefly  to  relieve  the  poor,  that  were 
hungry.  Photius  upon  these  words,  saith, 
"Tarry  one  for  another.  Wherefore?  leHt 
you  be  proved  to  receive  the   Lord's  body 


216 


i.  CORLNTHIANS. 


and  blood  unworthily,  k'stpunaking  unworthi- 
ly, being  made  guilty  of  the  murder  of  his 
body,  and  the  shedding  of  his  blood,  you 
receive  judgment  unavoidable."  Ambrose 
'upon  this  text,  saith;  "He  saith  that  they 
must  tarry  one  for  another,  that  the  oblation 
of  many  be  celebrated  together,  and  that  all 
may  be  served,  and  if  any  be  impatient,^  he 
may  be  fed  with  earthly  bread  at  home.  That 
you  come  not  together  to  judgment,  that  i;, 
that  you  keep  not  the  mystery  so,  as  you  be 
worthy  to  be  reprehended,  with  oftence."  i 
Hierom,  or  the  author  of  the  Comment  in 
his  name,  upon  this  place  saith;  "Because  j 
none  tarried  for  other,  that  the  offering  might 
be  made  in  common,  therefore  they  came  | 
together,  not  unto  sanctification  but  unto  judg-  i 
ment."  To  the  same  effect  writeth  Primasius. 
"  Because  it  was  offered  to  him  which  came 
first,  and  he  did  eat  and  went  his  way,  they  i 
came  together  unto  judgment  and  not  to  sanc- 
lificalion."  Chrysostom  and  Theophylact,  re- 1 
fer  it,  both  to  the  sacrament,  and  to  the  love 
supper.  So  that  a  communion  can  by  no  means 
be  avoided  nor  a  private  mass  established.  ] 
34.  If  your  last  note  be  true,  he  speaketh 
not  here  of  matters  pertaiiring  to  the  cele- 
bration of  the  sacrament,  but  concerning 
ordering  of  the  feast  of  love.  Indeed  Am- 
brose, Chrysostom,  Photius,  Theophylact,  do 
understand  these  matters  generally  of  other 
things,  to  be  reformed,  and  which  needed  his 
presence  rather  than  words.  But  admit  that 
he  speaketh  specially,  of  the  order  of  cele- 
bration of  the  sacrament,  how  can  you  prove 
any  part  of  your  Popish  mass  to  have  been 
set  down,  by  tradition  from  the  Apostles? 
Gregory  confesseth,  that  it  was  the  custom 
of  the  Apostles  to  consecrate  the  host  of 
oblation,  at  the  only  saying  of  the  Lord's 
prayer.  Lib.  7.  Ep.  63.  Yet  you  are  not  asham- 
ed to  say,  the  whole  administration  of  your 
mass,  is  agreeable  thereto,  and  ours  wholly 
repugnant  unto  the  same.  Yet  you  say,  we 
do  confess,  that  it  doth  not  agree  unto  these 
unwritten  traditions.  Indeed  we  acknowledge, 
that  we  are  not  bound  to  any  unwritten  tra- 
ditions, but  that  the  form  of  your  mass  Com- 
eth from  the  Apostles'  tradition,  we  do  utterly 
deny,  and  your  own  authors  do  testify,  that 
every  patch  of  it  was  thrust  in,  by  the  Popes 
of  later  time  than  the  Apostles.  But  let  us 
see  what  you  can  confirm  out  of  the  ancient 
writers,  to  have  been  of  the  Apostles'  tradi- 
tion, which  we  observe  not.  First,  to  take  it 
only  fasting.  Augxist.  Ep.  118.  Wherein  I 
have  discovered  your  falsehood  before.  For 
it  was  not  in  Angustin's  time,  nor  long  after, 
appointed  to  be  taken  only  of  them  that  were 
fasting.  Secondly,  we  have  taken  away  con- 
secratmn,  with  the  sign  of  the  cross,  without 
which  Augustin  sailh,  no  sacrament  is  rightly 
periected.  Indeed,  Augustin,  Jo.  Tr.l  18.  saith, 
that  the  sign  of  the  cross,  was  a  ceremony 
■«iBod  in  all  the  sacraments,  which  if  it  were 
not  used,  nothing  is  perl'ornied  or  done  ac- 
cording to  custom,  but  that  this  sign  was 
oeccesary  unto  the  consocration,   or" that  it 


was  of  the  Apostles'  tradition,  he  saith  not. 
Chrysostom  likewise  saith  that  the  sign  of  the 
cross  was  used,  to  put  men  in  mind  of  the 
death  of  Christ,  but  neither  that  it  was'neees- 
sary  to  consecration,  or  that  it  was  laugiit  py 
the  Apostlt's  to  be  used  m  such  manner 
And  the  forming  of  it  with  the  finger  in  the 
body,  he  accounteth  little  worth,  except  it  be 
formed  in  the  mind,  with  great  faith.  There- 
fore that  which  Chrysostom  requireth,  we 
have  in  our  administration,  the  showing  of 
the  Lord's  death  and  passion,  though  we 
have  not  that  which  in  his  time,  was  used  as 
a  bare  sign,  to  put  men  in  remembrance  of  it. 
Thirdly,  you  say,  the  Apostles  taught  to  keep 
a  memory  or  invocation  of  saints  in  this  sa- 
crifice, which  we  have  not,  for  which  you 
quote  August,  tract.  84.  in  Joan,  et  Chrifso. 
Hum.Qi.  in  Act.  of  which  neither  of  both  saith, 
that  the  Apostles  taught  the  church  to  keep 
any  such  memory :  and  Chrysostom  hath 
never  a  word  of  invocation  of  saints.  They 
both  indeed  say,  that  at  the  celebration  of  the 
supper,  they  kept  a  memory  of  Martyrs. 
Chrysostom  saith,  they  offered  for  them,  and 
that  was  no  dishonour  to  them.  But  what 
should  they  offer,  but  thanksgiving  ?  Augustin 
saith,  "We  do  not  so  make  mention  of  them 
at  the  very  table  itself,  as  we  do  for  others 
that  rest  in  peace,  so  that  we  also  pray  for 
them,  but  rather  that  they  might  pray  for  us, 
that  we  may  follow  their  steps."  Not  that  they 
did  properly  invocate  the  saints,  but  that  this 
commemoration  of  the  martyrs  might  move 
them,  to  pray  for  them.  For  the  ancient  me- 
mory or  commemoration  as  appeareth  by  Epi- 
phanius  Cont  Aerium  hcF.r.  79.  was  both  for  just 
men  and  for  sinners,  for  the  Patriarchs,  Pro- 
phets, Apostles,  Martyrs,  Confessors,  &,c.  as 
he  saith  to  separate  or  distinguish  Christ  from 
the  order  of  men.  Augustin  saith,  to  offer 
thanks  for  them  Ench.  V.  110.  In  which,  al- 
thousjh  there  were  neither  express  prayers  for 
the  dead,  nor  to  the  saints,  but  a  memory*and 
rehearsal  of  their  names,  yet  by  little  and 
little  the  errors  of  prayer  for  the  dead  and  in- 
vocation of  saints,  gathered  strength  and  in- 
crease. 

Last  of  all  you  say,  the  Apostles  decreed, 
that  in  this  sacrifice,  there  should  be  special 
prayers  for  the  dead,  we  have  none.  Witness 
of  this  decree  Chri/s.  in  Phil.  horn.  3,  Aug.  rle. 
air. pro  mart.  Chrysostom  indeed  snith,  "  Fhat 
it  was  not  in  vain  decreed  by  the  Apostles, 
that  in  the  celebration  of  the  reverend  mys- 
teries, mcinorv  or  mention  should  be  made 
of  them  which  are  departed  from  hence." 
Which  he  doth  interpret,  to  have  been  for 
that  end,  men  should  prav  for  them,  to  pro- 
cure some  little  help  for  them,  for  so  he  saith 
in  his  exhortation.  "Let  us  procure  them 
some  help,  small  indeed,  but  let  us  help  them." 
I  Augustin  allegeili  no  decree  of  the  Apostles, 
biit^  the  cii.'^tom  of  the  church  in  this  time. 
!  "That  ill  the  [)rayrrs  of  the  priest,  which  are 
[  poured  forth  to  tlir  Lord  (iod,  at  his  altar,  the 
I  coinniendaiion  of  the  dead,  also  hath  his 
I  place."      Thus   have   you   but   one    witness. 


i.  CORiNTillANS. 


217 


who  also  without  iiny  sooil  ground  affirmeth  i 
this  memory  to  be  ol  the  Apostles'  decree. 
Justin  Mariyr  nearer  to  the  Apostles'  times 
by  200  years,  rehearsing  the  order  of  celebra- 
tion according  to  the  Apostles'  writings,  hath  ; 
no  memory  or  nieritiori  of  tiie  dead.  i)io- 
nysius,  of  whom  it  is  mi-,  ii  in  i;i  \vhat  time 
he  lived,  yet  certain  'w  \~.  >  u  m  nm\  o[' 

some  thought  to  be   tii  .     !■    ■  Ui-^lioi)  of 

Alexandriii,  of  whom  i  al^cuhi.-.  i.i,.:^ati  often 
mention  in  tlie  0.  and  7.  books  of  las  histories, 
declaroth  that  there  was  none  other  memory 
of  the  dead  in  ins  time,  but  of  the  saints  only, 
whose  commendation  was  set  forth,  to  the 
praise  of  God,  and  to  the  imitation  of  the 
living.  Eccl.  Hier.  cap.  3.  jtart.  3.  who  if  he 
were  the  Apo!?tles' immediate  seholnr.  n>  j-ou 
contend,  giveth  senteiicr  tlnly  a-;;ii:<i  v.iu,  i 
touching  invocation  of  siiim--,  :iii'l  !r,,\i  i  lorj 
the  dead,  to  be  the  doctrine  ai.  1  triuliuo:!  of  i 
the  Apostles;  when  handling  tlie  whole  form 
of  adininistration  of  the  Lord's  Supper  so 
diligently  and  particularly,  he  can  tell  us  no- 
thing either  of  invocation  of  the  dead,  or 
prayer  for  the  dead,  but  only  of  memory  or 
mention,  for  such  ends  as  1  have  showed  be- 
fore. Yea,  even  in  the  seventh  chapter, 
where  he  treateth  of  burial  of  the  dead,  anil 
the  ceremonies  used  about  that  otiice  :  he  \ 
denieth,  that  any  prayers  for  the  dead  are 
profitable  to  them,  but  only  such  as  being 
made  by  the  Bishop  or  Minister  of  the  church 
in  faith,  grounded  upon  God's  promises,  as  by 
the  interpreter  of  God's  will,  do  rather  de- 
clare what  God  hath  already  granted  ^o  them 
that  depart  in  the  faith  of  Christ,  than  desire 
any  thing  to  be  performed,  as  their  cen>;ure 
in  pardoning  and  retaining  of  sins,  in  binding 
and  loosing  of  sinners,  is  an  interpretation 
and  declaration  of  the  judgment  of  God  :  not 
that  God  is  minister  ot  the  corrupt  judgment 
of  men,  but  that  men  which  are  appointed  by 
God's  spirit  to  interpret  God's  will,  do  sepa- 
rate those  that  are  judged  of  God,  according 
to  their  worthiness.  Therefore  in  such  sort, 
"The  divine  Bishop,"  saith  he,  "doth  ask 
those  things  that  are  promised  by  God,  and 
are  acceptable  to  God,  and  shall  doubtless 
be  granted,  both  showing  to  God  which  loveth 
the  good,  his  own  disposition  resembling  the 
good,  and  declareth  as  an  interpreter  or  by 
way  of  interpretation,  to  them  that  are  present, 
those  rewards,  which  shall  be  to  them  that 
are  holy."  And  this  is  the  resolution  of  that 
question  which  he  moveth,  whether  prayers 
are  available  for  the  dead,  and  in  what  re- 
spect they  may  be  profitable.  Whereby  we 
see,  that  this  error  was  very  young  in  his 
time,  and  had  not  yet  obtained  strength,  when 
prayers  for  the  dead  were  not  taken  simply 
for  prayers,  but  rather  as  declarations  of  the 
performance  of  God's  promises,  to  all  his 
elect  after  this  life,  namely  that  they  art 
pardoned  of  all  their  sins  committed  of  frailty 
and  are  placed  in  rest  with  Abraham,  Isaac, 
and  Jacob.  For  these  things  only  were  re- 
quired in  those  prayers,  which  were  uttered 
by  the  Bishop,  for  them  that  were  buried. 
Concerning  the  mixing  of  water  with  win"-. 


I  have  answered  before.  That  it  is  neither 
of  Christ's  institution,  nor  of  the  general 
practice  of  the  church,  but  a  thing  indifferent, 
so  it  be  used  without  superstition.  Calvin 
therefore  and  the  reformed  churches  in  these 
days  made  n"  new  adininistration  according 
lot!"  ■  '  'ii\\rittenwords,but reformed 
ihr         '  1 1  ion  of  the  Popish  church 

;ici^  isi  ancient  institution  and 

pi\u.....   - uiid  his  Apostles,  and  of 

the  riiuiiiive  Cliureh,  in  all  necessary  and 
essential  points  set  forth  in  the  Word  written. 
And  as  for  those  things  which  the  Apostle 
did  dispose  at  his  presence,  we  know,  that 
either  they  pertained  not  to  the  administration 
of  the  sacrament,  or  else  they  were  accidental 
orders  meet  f  r  ;!r  f''nrrli  of  Corinth,  which 
are  not  nee  ■      '  ''        ■■  ^aine  in  all  times 

andplace.=!.     '  ■>■•    ■    'lU- our  doctrine  and 

practice  of  .hi-  -..  :\-iii',-u:  is  to  Christ's  in- 
stitution, set  forth  in  the  scripture,  in  name, 
substance,  and  all  essential  points,  let  the 
world  see  and  God  judge. 

CtUPTER  12. 

8.  This  is  an  unlearned  distinction  of  the 
Popish  learned,  which  .showeth  no  difference 
between  things  of  divers  natures.  For  all 
(Jod's  graces  be  freely  given,  as  well  those 
that  are  bestowed  uix)n  the  elect,  as  upon  the 
reprobate,  neither  are  men  grateful,  just,  and 
holy  in  God's  sight  by  any  gifts  of  justice  or 
holiness  inherent,  but  only  by  Jesus  Christ, 
Eph.  I.e.  Eph.  2.  7.  8.  "Dividing  to  every 
man  as  he  will,"  saith  Ambrose  "He  saith 
as  he  will,  not  as  it  is  due."     Exhort,  ad  virg. 

9.  Faithof  doing  miracles  may  be  in  wicked 
men,  as  you  confess,  therefore  differeth  in 
substance  from  justifying  faith,  which  vvor'n- 
cth  by  love.  "He  calleth  faith  here,  not  this 
common  faith,  but  that  whereof  he  speaketh 
a  little  after:  If  I  have  all  faith,  so  that  I  can 
remove  mountains."  Theodoret  upon  this 
place.  Photius  and  Oecumenius  say,  "Abu- 
sively he  calleth  the  efl'ect  by  the  name  of 
the  thing." 

29.  Augustin  saith  not,  that  any  miracles 
are  done  by  any  saints  at  any  place  of  their 
memories,  but  by  God  where  it  pleaseth  him._ 
"Is  not  Africa,"  saith  he,"  full  ofthe  bodies  of 
the  Holy  Martyrs?  And  yet  we  know  not 
that  any  such  things  are  done  here  in  any 
place.  For  as  that  which  the  Apostle  saith: 
All  the  saints  have  not  the  gifts  of  healing, 
neither  have  all  the  discerning  of  spirits :  so 
neither  in  all  memories  of  the  saints  it  is  not 
his  will  that  these  things  should  be  done, 
which  divideth  his  own  to  every  man  as  he 
will."  Therefore,  when  it  is  certain  that  God 
hath  or  doth  work  miracles  in  any  place,  we 
must  not  call  him  to  account,  why  he  doth 
not  the  same  in  all  places.  But  hereof  it 
followeth  not,  that  feigned  and  lyin^  miracles 
of  Popery  be  wrought  by  God  orbv  his  saints  : 
but  seeing  they  tend  to  m:iintain  Heresy  and 
Idolatry,  we  must  say  still  with  Augustin, 
"  Away  with  these  feigned  miracles  of  lying 
men,  or  wonders  wroueht  by  deceiving  de- 
I  vi!s  "     De  unit.  Eccl.  c.  16. 


m 


I.  CORINTHIANS. 


CUAPTER   13. 

2.  That  faith  which  is  void  of  good  works, 
is  nothing  wonh  unto  salvation.  Vet  a  man 
is  justihcd  by  faith  without  works,  but  yet 
by  such  a  tai'tli  as  worketh  by  love,  Rom.  3. 
♦  tor  u  justilyiiig  faith  cannot  be  without  charity. 
"  Good  lifd,"  saith  Au^ustin,  ''is  inseparable 
from  fdUh,  winch  woniech  by  love,"  De  fide 
et  oper.  cap.  23.  Ambrose  upon  this  text 
saitti:  "To  work  wonders,  and  to  cast  out 
devils  by  faith,  is  nothing  worth,  except  a  man 
be  an  earnest  follower  o;  good  conversation." 
Leo,  Her.  7.  de  quadr.  Gennadius  apud  Oeciime- 
niuiii,  saith  :  "  tie  doth  not  now  speak  of  that 
faitli  of  the  believers  which  is  common  and 
general,  but  of  the  gift  of  faitli.  For  there 
was  a  certain  kind  of  gifts,  that  was  called 
by  the  same  name  of  faith,  which  was  given 
to  many  at  that  time,  for  the  manifestation  of 
the  presence  of  this  spirit.  Of  this  gift  also, 
our  Lord  saith  in  the  Gospel,  If  you  shall 
have  faith,  as  a  grain  of  Mustard  seed,  you 
shall  say  to  the  mountain,  remove  and  be 
cast  into  the  sea,  and  it  shall  bo  done  unto 
you.  I'orour  Lord  spake  not  of  the  common 
faith,  to  diem  as  unbelievers,  but  his  speech 
was  to  his  disciples  that  is,  if  you  shall  have 
the  gift  of  faith  :  and  that  which  our  Lord  in 
the  Gospel  said  to  be  the  greatest  namely,  to 
remove  mountains,  the  Apostle  saith,  is  no- 
thing without  charity." 

3.  Put  in  Papists,  instead  of  Calvinists,  and 
this  note  is  true.  Add  also,  that  Papists 
suflermg  death  for  treason  against  their  Prince 
and  Country,  are  no  martyrs,  though  they 
should  repent  at  their  death,  and  renounce 
their  false  faith :  much  less  continuing  Anti- 
christian  heretics. 

10.  Augustin  speaketh  in  that  place  never 
a  word  ot  the  saints  that  are  in  heaven  know- 
ing our  affairs  here  in  earthy  but  of  the  perfect 
knowledge  that  all  the  saints  shall  have  after 
the  resurrection.  If  the  prophet  Elisha  being 
absent  in  body  saw  his  servant  Gehazi  taking 
the  gifts  which  Naaman  the  Syrian,  whom  the 
Prophet  had  cleansed  from  his  leprosy,  gave 
him,  which  the  wicked  servant  thought  to 
have  done  closely,  because  his  master  saw  him 
not:  "How  much  more  in  the  spiritual  body," 
saith  he,  "the  saints  shall  see  all  things,  not 
only  if  theyshall  shut  their  eyes,  but  also  if 
they  be  absent  in  body.  For  then  shall  that 
be  perfect  whereof  the  Apostle  speaketh, "&c. 
Therefore  either  ignorance  or  impudence  was 
the  author  of  this  note. 

13.  Charity  is  greatest,  because  it  is  of  long- 
est continuance.  Justification  is  attributed  to 
faith  only,  because  faith  only  doth  apprehend 
the  rncrcy  of  God  promised  in  Christ,  and  not 
charity,  though  it  continue,  when  faith  and 
hope  cease,  because  that  is  obtained  which  is 
believed  and  hoped.  And  that  in  respect  of 
continuance,  the  Apostle  saith,  that  charity  is 
greatest,  the  ancient  Fathers  do  consent. 
Chrysostom  saith  upon  this  text.  "The  great- 
est of  these  is  charity,  namely  in  this  point, 
because  they  pass  away :  Charity  continueth." 
In  1   Cor.  Horn.  31.  Primnsiua  saith  :  "In  this 


present  life  there  are  three,  in  the  life  to  come 
only  the  love  of  God  and  his  Angels,  and 
of  all  saints.  Tneretore  that  is  greater  which 
is  always  needful,  than  that  wliicn  shall  once 
have  an  end."  Augustin  Ue  doct.Chnst.  lib.  1. 
cap.  39.  saith  upon  this  text.  "  The  greatest 
ot  these  is  chanty,  because  when  every  one 
shall  come  to  eternal  life,  the  other  two  de- 
parting, charity  shall  continue  more  increased, 
and  more  certain." 

13.  The  gitt  of  faith  to  do  miracles,  spoken 
of  in  the  beginning  of  the  chapter,  may  be 
without  chanty,  but  a  justifying  faith  which 
worketh  by  love,  cannot  possibiy  be  without 
love.  "A  good  life,  saith  Augustm,  is  m- 
separable  trom  faith."  De  fid.  et  optr.  c.  13. 
Bede  upon  this  text,  out  oi  Augustin,  saith : 
"  A  godly  faith  will  not  be  without  hope  and 
\vithout  charity."  And  therefore  though  all 
sin  be  agamst  faith  and  charity,  yet  we  do  not 
hold  that  either  faith  or  cnarity  in  them  that 
are  justified  is  utterly  lost  by  deadly  sin, 
though  both  be  much  weakened  and  diminish- 
ed thereby. 

Chapter  14. 
2.  The  Apostle  by  occasion  of  the  abuse 
of  the  gift  of  tongues,  showeth  that  in  the 
congregation,  all  things  that  are  preached, 
prayed,  or  sung,  must  be  uttered  in  a  lan- 
guage known  unto  the  people,  that  they  may 
imderstand  and  be  edified  by  that  which  is 
preached,  prayed  and  sung  But  where  you 
say,  to  talk  in  a  strange  language,  unknown  al- 
so to  himself,  profiteth  not  the  hearers,  Chry- 
sostom saith,  such  an  one  profiteth  not  him- 
self, nor  his  hearers,  and  that  the  Apostle  in 
this  place  speaketh  of  him  that  imderstandeih 
what  he  saith  in  a  tongue  unknown  to  others. 
In  ep.  1  Cor.  Horn.  35.  "  Thou  wilt  say  then 
doth  the  tongue  edify  no  man  ?  not  so.  For 
he  saith,  he  that  speaketh  with  tongues  edifi- 
eth  himself,  which  verily  cannot  be,  except  he 
know  what  he  speaketh.  And  hitherto  he 
speaketh  ol  them  which  understand  what  they 
speak,  they  understand  themselves,  but  they 
are  not  able  to  utter  ihem  unto  others."  So 
saith  Photius,  when  the  Apostle  saith,  he  that 
speaketh  with  the  tongue  edifieth  himself. 
"He  speaketh  of  them  which  understand 
those  things  which  they  speak,  but  cannot 
interpret  them  to  other."  Ambrose  saith 
upon  the  same  words:  "By  that  he  perhaps 
alone  knoweih  what  he  speaketh,  he  edifieth 
himself  alone."  Whereby  it  is  manifest  that 
he  which  speaketh  in  a  tonjrue  which  he  un- 
derstandeth  not  himself,  doth  not  edify  him- 
self, much  less  others.  But  if  there  were 
any  that  spake  mysteries  in  a  tongue  which 
they  themselves  understood  not,  as  some  of 
the  Fathers  think,  therefore  they  speak  to 
God  mysteries  in  the  spirit,  because  they 
uttered  to  God  their  speech  according  to 
their  spiritual  gift,  yet  was  this  gift,  if  any 
such  werr,  boih  to  ihiinselves  and  to  others 
unprofitable,  without  interpretation,  and  ought 
not  to  be  used  in  the  Church,  where  all  things 
are  to  be  done  unto  edification.  Wherefore 
these  words  are  no  protection  for  him  which 


1.  CORINTHIANS. 


219 


hath  the  spiritual  gift  of  tongues,  to  pray  or 
sing  in  a  tongue  which  he  understandeth  not, 
whereby  he  cannot  be  edilied  hnnself,  much 
less  ought  to  be  tolerated  in  the  church, 
where  others  are  not  edilied  by  him. 

6.  What  if  he  read  to  them  the  Scriptures, 
and  the  interpretation  and  exhortations  of  the 
Doctors  upon  them,  as  the  Papists  do  often- 
times in  their  nine  lessons  ?  Is  it  not  all  one 
case,  and  as  little  profit  to  be  taken  by  the 
one  as  by  tiie  other? 

8.  Even  so,  he  that  readeth  the  Scriptures 
of  the  Old  or  New  Testament,  the  Homilies 
of  the  ancient  fathers,  containing  exhortation 
to  good  life,  and  dehortation  from  sin,  except 
he  do  it  in  a  speech  which  his  hearers  under- 
stand, if  he  mean  that  his  people  should  profit 
thereby,  cannot  attain  to  his  purpose,  nor  do 
the  people  any  good  at  all:  such  is  the  read- 
ing of  popish  service  which  hath  any  good 
matter  in  it,  the  rest  doth  less  hurt,  because 
it  is  not  understood. 

14.  If  a  man  pray  in  a  tonmie  which  he 
himself  understandeth  not,  as  1  have  proved 
before,  it  is  nothing  fruitful  to  his  own  in- 
struction, he  editieth  not  liimself :  no  altiiough 
he  hud  a  miraculous  gift  to  pray  in  the  tongue 
which  he  understandeth  not:  for  if  such  per- 
son do  utter  words  of  prayer,  his  spirit,  that 
is,  his  spiritual  gift  prayeth,  and  not  he.  But 
if  a  man  have  not  the  gift,  neither  he  nor  his 
spirit  prayeth:  for  the  spirit  here  signifieth 
the  spiritual  gift  of  tongues:  as  witnesseth 
Chrysostom  upon  this  text,  in  1  Cor.  horn.  35. 
"My  spirit  prayeth,  that  is,  the  gift  granted 
to  me,  and  moving  my  tongue."  The  same 
words  hath  Theophylact.  So  saith  Theodoret 
upon  this  place:  "He  calleth  the  gift,  the 
spirit."  Photius  saith  upon  these  words  "my 
spirit  prayeth,  that  is,  my  spiritual  gift  to 
speak,  with  tongues."  Then,  what  prayeth 
in  them  that  are  void  of  this  gift,  if  they  pray 
in  a  tongue  that  they  understand  not?  not 
their  spirit  which  they  have  not.  Therefore 
these  words  are  no  approbation  of  such  prayers 
as  are  uttered  in  a  tongue  unknown  to  him  that 
uttereth  them.  But  you  snv.  "tjie  Apostle 
forbiddeth  not  such  pr;i\'iiiL'.  (''iiit'--in".  tiiat 
his  spirit,  heart,  ami  ailrcnon  pr.a.  Mi  well 
towar'i  God,  though  his  iiiiini  .iml  uiidrr-iiiiid- 
ing  be  not  profited  to  insiruciion."  Verily 
God  himself  abhorreth  such  praying,  where 
men  come  near  him  with  their  lips,  when  their 
heart  is  far  from  him,  and  i!i"  \u'y~<\:-  \-<r- 
biddeth  in  the  church  all  th:ii  -.  ,,  ,  .  I  /, 
or  instructing,  both  him  th'jt  pi  I  ' 

church  thatls  present.  Ami  s'.ii- n  y^'i  ,-:;} 
the  Apostle  confesseth  that  his  spirit,  heart, 
and  affection  pray  well,  without  his  mind 
and  understanding :  it  is  false.  Forhespeak- 
eth  not  of  his  spirit,  heart,  and  affection,  but 
of  his  spiritual  gift,  as  I  have  proved  by  the 
interpretation  of  the  ancient  fathers,  and  the 
text  is  plain,  that  the  word  spirit  in  tliis  place 
BO  signifieth,  and  not  the  heart  or  affection. 
AU>init.i,  Ps.  101.  You  add  further  most  im- 
pudently, that  he  doth  "not  appoint  such  an 
one  to  gel  his  strange  prayer  translated  into 
bis  vulgar  tongue,  to  obtain  thereby  the  fore- 


said instruction."  But  yet  he  willeth  such 
one  that  hath  the  gift  of  tongues,  to  pray  that 
he  may  interpret  liis  strange  tongue  himself, 
or  that  some  other  should  interpret  what  he 
saith,  or  if  neither  he  nor  any  other  be  present 
that  can  interpret  it,  he  willeth  him  to  keep 
silence  in  the  church,  ver.  13.  28.  And  if 
spirit  were  to  be  taken  for  heart  and  affec- 
tion, without  mind  and  understanding,  as  you 
do  newly  and  absurdly  expound  it,  the  Apos- 
tle willeth  such  to  pray  not  only  with  spirit, 
but  also  with  mind  and  understanding,  ver.  15. 
therefore  he  willeth  them  to  get  the  inter- 
pretation of  their  prayer.  Therefore  Chry- 
sostom upon  this  place  showeth,  that  prayers 
not  understood  ot  him  that  uttereth  them,  are 
altogether  unprofitable,  although  he  utter  them 
by  a  miraculous  gift,  Horn.  35.  "Thou  seest, 
saith  he,  how  by  little  and  little,  he  is  come  to 
this  point,  that  he  declareth  him  to  be  unpro- 
iitable,  not  only  to  others,  but  even  also  to 
himself,  seeiii;^  the  mind  of  such  a  man,  saith 
he,  is  void  of  fruit.  For  if  a  man  speak  only 
in  the  Persian's  language,  or  in  any  other 
strange  tongue,  and  do  not  understand  those 
things  which  he  speaketh,  he  shall  be  even 
to  himself  a  stranger,  as  he  which  under- 
standeth not  the  meaning  of  the  voice.  For 
there  were  many  of  old  time  which  had  the 
gift  of  praying  and  of  the  tongue  joined  to- 
gether, and  they  prayed  and  sounded,  using 
tlie  tongue  of  the  Persians  or  the  Romans, 
but  with  their  mind  they  did  not  understand 
what  they  said.  Therefore,  saith  he,  if  I  pray 
with  the  tongue,  my  spirit,  that  is,  the  gift 
granted  to  me,  and  moving  my  tongue,  pray- 
eth, but  my  mind  is  void  ot  fruit.  What  then 
is  best  and  most  profitable  to  be  done  ?  yea 
what  ought  he  to  do,  and  what  things  to  pray 
for?  he  ought  to  pray  both  with  spirit  and 
mind.  I  will  pray,  saith  he,  with  spirit,  I  will 
pray  with  mind,  I  will  sing  with  spirit,  I  will 


sing  also  with  mind.  Also  he  teacheth  here, 
that  he  ought  to  speak  with  the  tongue,  and 
that  his  mind  also  ought  to  understand  the 
words.  For  except  that  be  done,  another  con- 
fusion must  needs  rise  of  it."  This  saith  Chry- 
sostom of  them  that  had  the  gift  of  tongues,  as 
he  supposeth,  without  understanding  of  that 
thev  spake  :  what  would  he  have  said,  if  he 
hacl  heard  the  unlearmxl  Papists,  both  men 
and  women,  babbling  nil  ili.ir  Iv  ads  and  Prim- 
er?, that  which  thev  umit  istaiiil  nut?  and  for 
•.','  I't!  i^\'  ii-derstanding,  are  not  able  to  utter  it, 
!  II  1  ddy,  shamefully,  and  ridiculously 
-  'hange,  clip  and  mangle  the  words, 
I! I.  Ill-  ills,  the  quantity,  the  distinction  ot 
those  things  which  they  found  in  their  barba- 
rous tongue,  so  that  they  have  either  no  sense 
at  all,  or  sometime  contrary  or  ridiculous 
sense.  The  clerk  of  Michael's  is  not  yet  out 
of  remembrance  in  Cambridge,  who  sounded 
a  dirge  lesson  after  this  manner  :  Homo  natus 
de  muUiere  Ireni  iiinens  tempore  repeletur  multis 
misteriis.  Peccam,  peccaiu,  percavi,  pcccain,  pec- 
cavi.  Nor  ofthe  Priest  in  Cambridgeshire  that 
read  the  Gospel  Rundit  for  Renpnndit,  Biimpi- 
zas  for  Baptizas.  It  is  not  so  notorious  but  as 
true  that  an  unlearned  old  woman  said  her 


220  I-  CORINTHIANS. 

Ave  Mary,  after  this  sound :  Ave  Man  gratia  <  ordinarily  exercise  any  Ecclesiastical  function 
plinam  damstkuvi,  lenedittatu  in  mulabs  yelh  \  of  authoritv  in  the  CHurch,  as  preaching,  mi- 
6enedic<u.?/Wcriis/)r;;/m<H(  sweet  Jesus,  Amen.  I  nisterina;  the  sacraments,  excommunication, 
And  altliough  some  women  hit  better  upon  &,c.  And  yet  the  Scripture  alloweth  a  minis- 
the  sound  ot  the  words,  you  shall  hardly  hear  try  or  service  of  women  to  the  Church,  name- 
any  one  that  is  unlearned,  which  readeth,  and  ly  to  comfort  and  help  the  poor,  as  we  read 
much  less  which  saith  by  rote  their  ordinary  i  Rom.  16,  1.  Phcebe  a  minister  of  the  church 
prayers  aright.  Therefore  if  you  were  not  I  of  Cenchris:  and  1  Tim.  5.  The  widows 
past  all  sliame,  and  void  of  remorse  of  con- 1  that  served  the  church  in  the  same  office, 
science,  you  would  never  say  that  the  Apos-  ]  But  when  yon  exclude  them  from  all  spiritual 
tie  alloweth  such  lip-labour  for  prayers.  i  regimen.  Ecclesiastical  function,  and  cure  of 

23.  Although  it  appearelh  by  the  text,  that    souls,  I  marvel  whether  the  office  of  an  Ab- 
there  was  some  disorder  in  the  church  of  the    bess,  or  Prioress  among  you,  be  counted  mere 


Corinthians,  yet  you  do  lewdly  charge  the 
primitive  church  generally  with  this  disorder. 
Also  by  your  black  Saints,  you  charge  the 
Corinthians  with  greater  disorder  than  you 
are  able  to  prove  them  guilty  of.  But  tf  1 
ever  heard  a  black  Saint  in  the  church,  it 
was  in  Paul's  Church  on  Paul's  day,  when  in 
time  of  procession  a  great  multitude  of  horns 
blowing  the  d  ath  of  the  buck,  which  the  hunt- 
ers brought  into  the  church  with  them,  and 


civil  and  temporal  fimctions,  and  have  no 
cure  of  souls  directly  pertainmg  to  them. 
But  howsoever  they  are  accounted  with  you, 
in  the  church  of  God,  to  whomsoever  God 
committeth  authority  and  government,  he 
committeth  also  directly  and  specially  the 
care  of  souls,  and  not  of  bodies  only,  yet  this 
cure  to  be  exercised  according  to  tne  dis- 
tinct and  several  limits  of  Ecclesiastical  and 
civil  1  unctions.    Therefore   the  Father  and 


the  great  Organs  plaving  together  with  the  !  Mother,  Master  and  Mistress,  Lord  and  Lady 
confused  shouting  otilie  people,  made  a  noise  j  King  and  Queen,  have  care  of  the  sould  of 
meet  for  the  triumph  ot  the  popish  church,  j  theiif  children,  scholars,  servants,  and  subjects, 


What  edifying  the  unlearned,  faithl\il  or  un- 
fathful  may  have  by  your  Latin  service,  your 
own  tonaue  confesseth  vvhile  you  describe 
the  disorTler  of  the  Corinthians. 

26.  Whether  the  Psalm  were  new  or  old, 
the  conclusion  is,  that  all  things  in  the  church 
must  be  done  to  edifying.  And  so  were 
Psalms  and  Hymns  sung  in  the  primitive 
church,  by  the  whole  congregation  together. 
■  In  old  time,  saith  Chrysost.  they  sung  Psalms 


and  not  of  their  bodies  only.  Parents 
commanded  to  bring  up  their  children  in  the 
discipline  and  instruction  of  the  Lord,  Ejihes. 
6,  4.  Whereby  it  is  manifest  they  must  have 
care  of  their  souls,  and  so  must  all  other 
governors,  as  Masters,  Magistrates,  and  Prin- 
ces, every  one  in  his  calling,  according  to  his 
authority.  Therefore  Princes,  be  they  men 
or  women,  ought  to  have  careof  their  subjects' 
souls,  and  to  provide  for  the  same  by  making 
together,  so  do  we."  <  oT.Hom.i(>.  The  same  i  Ecclesiastical  laws  and  compelling  their  sub- 
testifieth  Dionysius,  Hier.  cop.  3. /Mr.  2.  "Thejjects  to  serve  God  according  to  his  laws, 
whole  fulness  of  the  church,  saith  he,  sing  a  Therefore  to  deny  unto  women  all  care  of 
general  confession  of  praise.  The  Bishop  he- j  souls,  and  to  say  they  have  no  authority  to 
ginneth  to  sing  the  Psalms,  and  all  the  orders  j  make  Ecclesiastical  laws,  by  which  their  sub 


of  the  church  sing  with  him 

27.  It  was  not  only  against  order,  but  again 
edifying,  that  some  of  them  prayed,  blessed, 


not  understand.  And'so  much  worse  it  is  in  the 
Popish  church,  where  praying,  blessing,  curs- 
ing, singing,  saying,  reading,  and   all  other 


jects  shall  be  compelled  to  serve  God  accord- 
ing to  hi.s  word,  is  in  effect  to  deny  them  all 
authority  and  government,  and  not  spiritual 


sung  Psalms  in  a  tongue  which  the  people  did  ^government   only.     Augustin  counteth  him 


mad  that  will  deny  that  Princes  ought  to  have 
no  care  of  their  subjects'  souls.  Ep.  50.  Boni- 
facio.   "Who  being  in  his  right  wits  would 


rites  of  the  Church  arc  done  in  a  strange  I  say  to  Kings,  Take  you  no  care  by  whom  in 
language,  whereunto  the  people  cannot  say  |  your  kingdom  the  church  of  your  Lord  God 
Amen  by  Paul's  doctrine,  because  thev  know  is  defended  or  oppugned,  let  it  not  pertain 
not  what  is  s:iid  or  sung.  But  the  Papists  ]  unto  you  who  in  your  kingdom  \vill  be  reli- 
wiser  than  the  Holy  Ghost,  have  invented  i  gious  or  sacrilegious,  to  whom  it  cannot  be 
how  they  may  not  only  siy  Amen  where  they  said.  Let  it  not  pertain  unto  you,  who  in  your 
understand  riot,  but  also  pray  in  a  tongue  ,  kingdom  will  be  chaste  or  unchaste." 
that  they  understand  not,  namely  of  intention,  i  Concerning  their  authority  and  duty  in 
proceeding  of  faith  implicit,  of  I  cannot  tell '  making  Ecclesiastical  laws.  He  saith  like- 
■what  spirit,  heart,  and  affection,  though  his  I  wise  :  "The  Prince  serveth  otherw-se  as  a 
mind  and  understanding  be  not  profited  to  '  man,  and  otherwise  as  he  is  a  King.  Be- 
instruction.  !  cause  he  is  a  man  he   serveth   God  living 

38.  The  error  of  them  that  did  write  against  I  faithfully,  but  because  he  is  a  King,  he 
the  regimen  of  women,  is  easily  confu'ed  serveth  God  by  making  Inws  in  convenient 
by  the  fifth  Commandment,  wlu;rc  civil  an- 1  strength,  which  command  just  tilings,  and  for- 
thority  and  government  is  established  as  well  1  bid  the  contrary,  as  Htzckiah  served  God 
to  the  Mother,  Mistress,  Lady,  and  Queen,  j  in  destroving  ihe  groves  and  temples  of 
as  to  the  Father,  Master,  Lord,  and  King,  the  I  Idols."  Therefore  Princes  without  confu- 
natural  order  of  sex,  nevertheless  observed.  I  sion  of  the  functions  civil  and  Ecclesiastical, 
But  the  sex  of  womenkind  is  not  capable  of  j  may  command  and  prescribe  Ecclesiastical 
spiritual  government,  and  therefore  may  not  1  persons  to  execute  any  spiritual  function,  ac- 


I.  CORINTHIANS. 


281 


cording  to  the  word  of  God,  and  punish  the  ' 
neglect  of  their  duties  in  them.  And  this 
may  a  queen  do  hy  her  Sovereign  authority, 
though  she  may  not  execute  any  of  those 
functions  in  her  own  person,  David,  Solomon, 
Josephat,  Hezekiah,  &,c.  commanded  the 
Priests  to  execute  their  office  according  to 
the  Law  of  God,  yet  was  it  mu  lawful  for 
them  to  execute  any  thing  that  was  proper  to 
the  Priest's  office  in  their  own  persons.  So 
did  Constantine,  Theodosius,  Martianus,  Jus- 
tinianus,  make  Ecclesiastical  laws  to  compel 
Ecclesiastical  persons  to  do  their  duties,  and 
called  general  councils  to  decide  questions  or' 
religion,  and  gave  order  how  to  prociod  in 
thein  according  to  the  Scriptures.  Cousianii- 
nu3  spake  thus  in  the  Nicene  council:  "The 
books  of  the  Gospels  and  Apostles,  and  the 
Oracles  of  the  ancient  Prophets,"  saith  he, 
"do  plahdy  instruct  us  in  the  understanding 
of  God.  'rherefore,  setting  all  hateful  dis- 
cord aside,  let  us  take  out  of  the  sayings  of 
God  the  explication  of  the  questions."  1  heod. 
lust.  It.  1.  cap.  1.  Theodosius  in  the  council 
of  Constantinople  the  first,  elected  Nectarius 
Bishop  of  that  See,  Sozom,  lib.  7.  c.  8.  Also 
when  the  council  had  decreed  among  other 
things  that  the  See  of  Constantinople  should 
be  in  dignity  next  to  the  See  of  Rome,  and 
in  privileges  and  authority  equal.  "  The  Em- 
peror gave  his  voice  of  assent  and  made  a 
law,  that  the  faithof  the  Nicene  council  should 
prevail."  Sozom,  lib.  7.  c.  9.  "  Theodosius  the 
younger,"  saith  Evagrius.  lib.  1.  c.  12.  "  made 
a  law,  whereby  he  condemned  the  Nestorian 
heretics,  and  made  other  laws  accommodated 
or  made  fit  for  our  Religion."  Valentinianus 
called  the  couricil  of  Chalcedon,  where  Mar- 
tianus himself  was  present,  and  appointed 
Judges  and  a  Senate  to  order  the  Council, 
by  whose  authority  Dioscorus  Bishop  of  Alex- 
andria, was  commanded  to  sit  in  tlie  council, 
contrary  to  the  commandment  of  Leo  Bishop 
of  Rome  given  to  his  Legates  and  there  utter- 
ed, until  good  cause  was  showed,  why  he 
ought  not  to  sit  in  the  council,  Cone.  Chal. 
Aciian  \.  The  same  .fudges  with  the  council 
decreed,  that  the  Bishop  of  Constantinople 
should  have  the  same  honour  and  authority 
that  the  Bishop  of  Rome  hath,  notwithstand- 
ing the  contradiction  of  the  Bishop  of  Rome's 
Legates.  Act.  16.  And  the  Emperor  con- 
firmed the  same,  Liberal,  c.  13.  Augustin  les- 
tifieth,  that  an  Ecclesiastical  cause  was  com- 
mitted to  the  hearing  of  Melchiades  Bishop 
of  Rome,  by  the  commandment  of  Constanti- 
nus  the  Emperor.  I'e  unico  buptvuno,  c.  16 
Socrates  witnesseth  that  he  comprehendeth 
in  his  story  the  Roman  Emperors:  "Because 
upon  them,  since  they  began  to  be  Christians, 


the  Ecclesitistical  matters  do  depend,  and  the 
greatest  councils  by  their  decree  have  been 
gathered  and  are  gathered."  Li.  5.  in  proaem. 
Now  let  us  sec  what  substantial  reasons 
you  bring,  to  prove  that  a  woman,  being  a 
Prince,  may  not  "  prescribe  any  thing  to  the 
Clergy  how  to  minister  the  Sacraments  or 
give  any  man  right,  to  rule,  preach,  or  execute 
any  spiritual  function,  as  under  her,  and  by 
her  authority."  First  you  say,  "No  creature 
is  able  to  impart  that  whereof  itself  is  incapa- 
ble, both  by  nature  and  scriptures."  I  an- 
swer. First,  a  woman  being  a  Prince,  hath  as 
threat  authority  as  a  man.  But  I  have  showed 
lore,  that  godly  kings  of  the  Israelites  com- 
manded and  prescribed  the  Priests  to  minister 
he  sacrifices,  and  sacraments  of  the  Old  Tes- 
tament, which  it  was  not  lawful  for  them  to  do 
themselves.  And  although  the  authority  of 
ordaining  Ecclesiastical  Minisicr.'s,  pertaineth 
not  to  civil  Magistrates,  yet  may  ihev  com- 
mand meet  persons  to  be  ordained,  and  beinp, 
ordained,  to  execute  all  parts  of  their  func- 
tion according  to  the  word  of  God,  under 
their  authority,  and  by  their  authority,  although 
the  spiritual  virtue  of  their  office  do  depend 
upon  an  higher  authoritv  of  Christ,  which  is 
not  subject  to  men.  Trie  Prince  may  com- 
mand a  Bishop  or  minister  to  Baptize  a  per- 
son, whom  by  God's  word  it  is  lawful  for 
thenri  to  baptize.  But  the  virtue  of  regenera- 
tion is  not  subject  to  the  Prince's  command- 
ment, and  so  of  all  other  parts  of  their  office. 
Your  second  reason  is:  "This  regimen 
is  expressly  given  to  the  Apostles,  Bfshops 
and  prelates,  they  only  have  authority  to  bind 
and  loose."  I  answer,  The  authority  of  civil 
Magistrates  doth  give  them  nothing  that  is 
peculiar  to  Eeclt  siastical  ministers,  yet  is 
it  of  power  to  command  them  to  do  and  ex- 
ecute all  those  things,  as  they  ought  to  do  by 
the  \yord  of  God,  and  not  after  the  corrupt 
aflecfion  of  the  Prince.  Thirdly  you  say: 
"  They  only  are  set  by  the  Holy  Ghost  to 
govern  the  Church,"  Act. 20.  I  answer,  their 
government  doth  not  exclude  the  authority 
of  the  Christian  Magistrate,  whicli  is  no  way 
contrary  to  their  spiritual  government,  but  is 
appointed  to  maintain  it,  and  to  see  it  to  be 
exercised,  as  it  ought  to  be.  Fourthly  you 
say  :  "  They  only  have  cure  of  souls  directly, 
and  must  make  account  to  God  for  the  same." 
Heb.  13.  The  text  saith  not.  That  they  only 
have  cure  of  souls,  but  princes  also  have 
cure  of  souls  in  their  office,  and  must  give 
account  to  God  for  the  same,  as  parents, 
masters,  and  all  that  have  any  authority  com- 
mitted by  God  unto  them,  have  it  for  the 
benefit  of  men's  souls  more  specially  than  for 
their  bodies. 


DECLARATION  OF  THE  SENSE  OF  THIS  CHAPTER. 


What  consent  you  have  of  antiquity,  that  ]  whereas  you  have  not  so  much  as  one  blind 
prayers  not  understood  of  him  that  uttereth  and  dumb  quotation  for  your  assertion.  And 
•them,,  are  profitable  to  edify  him,  I  have  let  the  indifferent  reader  in  God's  name  ex- 
showed  by  the  testimony  of  ancient  writers, !  amine  our  dealing,  in  applying  the  authority 


I.  CORINTHIANS. 


and  arguments  of  the  Apostle  against  popish 
Latin  service,  which  is  not  understood  of  the 
common  peop.e.  And  where  you  say  it  is  the 
approved  godly  use  of  the  universal  church, 
for  the  service  in  the  Latin  or  Greek  tongue, 
you  utter  many  untruths  together.  For  the 
primitive  church  for  more  than  six  hundred 
years  after  Christ,  never  approved  any  use 
of  service  in  a  tongue  unknown  to  the  com- 
mon people.  Origeii  coiU.  CeU.  lib.  8.  num.  13. 
answering  the  blasphemer  which  charged  the 
Christians  to  call  the  Angels  by  barbarous 
names  in  their  public  prayers :  "Forgetting, 
saith  he,  that  he  hath  to  do  with  christians, 
which  offer  their  prayers  to  God  only  by 
Jesus,  he  mingleth  strange  matter,  rather  con- 
founding them  with  the  affairs  of  christians, 
and  saying,  whom  if  a  man  call  by  barbarous 
names  they  have  virtue,  if  by  Greek  or  Latin 
names  they  have  not.  For  whom  do  we  call 
upon  by  a  barbarous  name  ?  wherefore  let  all 
men  be  persuaded,  that  Celsus  doth  object 
these  things  to  us  undeserving,  and  let  them 
know  that  true  christians  do  not  use  in  their 
prayers  the  name  of  God,  which  are  used  in 
the  Holy  Scripture,  but  Greeks  do  use  Greek 
names,  Romans  use  Latin  names,  and  men  of 
every  nation  do  pray  and  praise  God  with  all 
their  mi^ht  in  their  own  mother  tongue.  And 
the  Lord  of  all  tongues  doth  hear  them  pray- 
ing in  all  tongues,  understanding  them  that 
speak  so  diversely  none  otherwise  than  if  tliey 
were  men  of  rtne  speech  or  language.''  This 
testimony  of  Origen  doth  plainly  declare  what 
was  the  approved  use  of  the  universal  church 
in  his  time,  that  all  nations  had  their  public 
prayers  in  their  mother  tongue,  and  also  that 
their  prayers  were  not  made  to  Angels  or 
Saints,  but  only  to  God  by  Jesus  Christ. 

Basil  in  en.  62.  to  the  clergy  of  Neocaesarea 
speaking  of  the  vigils  and  public  exercise  of 
prayers  and  singing  of  Psalms  in  true  faith, 
eaith :  "  while  it  is  yet  night,  the  people  riseth 
early  with  us  unto  the  hou^e  ot  prayer,  and 
in  labour  and  affliction,  and  continual  tears, 
making  their  confession  to  God  :  at  last  rising 
from  their  prayers,  they  come  to  sinking  ot 
Psalms.  And  one  while  being  divided  into 
two  parts,  they  sing  bjr  course,  one  side 
over  against  another,  confirming  thereby  their 
meditation  of  the  divine  sentences  together, 
and  also  serving  one  another  for  attention, 
and  intention  of  the  heart  separated  from 
other  things.  Then  again  suffering  one  to 
begin  the  .song,  the  rest  do  follow,  and  so  in- 
diversity  of  singing  Psalms,  and  praying  be- 
tween :  after  they  have  passed  over  the  night, 
when  the  day  beginneth  to  shine,  altogether 
as  it  were  out  of  one  mouth,  and  one  heart  do 
offer  to  the  Lord  a  Psalm  of  confession,  every 
one  of  them  making  proper,  or  applying  to 
himselfthe  words  of  repentance.  Therefore, 
if  for  these  things  ye  flee  from  us,  you  shall 
fly  from  the  Egyptians,  from  both  the  Lybians, 
the  Thebins,  the  Palestines,  the  Arabians,  the 
Phoenic'ans,  the  Syrians,  and  those  that  dwell 
by  Euphrates,  and  generally  from  all  them 
that  have  watchings  and  prayers,  and  com- 
mon singing  of  Psnims  in  honour."     This 


testimony  of  Basil  proveth  that  all  Nations, 
of  what  language  soever  they  were,  had  their 
common  prayers  and  service  in  their  vulgar 
tongue :  tor  else  they  could  not  apply  unto 
themselves  the  words  of  repentance  that  were 
in  the  Psalms,  nor  meditate  upon  the  divine 
sentences.  And  it  cannot  be  thought  that 
all  nations  understood  the  Latin  or  Greek 
tongues,  specially  the  Arabians,  Syrians,  Phce- 
nicians,  and  inhabiters  of  Euphrates.  Of  such 
singing  of  Psalms  by  the  people  through  the 
whole  church,  testifieth  Victor  Uticencig  lib.  2. 
Hierom  testitieth  that  at  the  burial  of  Paula, 
whereimto  "the  whole  multitude  of  the  cities 
of  Palestine  resorted.  The  Psalms  were  sung 
in  order,  in  the  Hebrew,  Greek,  Latin,  and 
Syrian  languages."  In  Epitaph.  As  there 
were  people  ot  these  divers  Nations  and  lan- 
guages present.  So  he  saith  in  Epitaph. 
Nepotiani:  "Now  both  the  voices  and  let- 
ters of  all  Nations  do  sound  the  passion  of 
Christ,  and  his  resurrection.  I  speak  not  ol 
the  Hebrews,  Greeks,  and  Latins,  which  na- 
tions our  Lord  hath  dedicated  in  the  title  of 
his  cross.  The  savage  nature  of  the  Besses, 
and  the  multitude  of  people  that  wear  skins, 
which  sometime  offered  men  in  sacrifice  to 
the  ghosts  of  the  dead,  have  now  broken  their 
harsh  language  into  the  sweet  song  of  Christ." 
So  that  there  was  no  nation  so  barbarous 
which  did  not  in  their  natural  language  praise 
God,  and  sing  Psalms  to  Christ.  Bonfinius 
testifieth,  that  there  is  a  nation  of  the  Sclavo- 
nians  inhabiting  the  region  called  Lipna,  to 
whom  Hierom  framed  an  order  of  service, 
wherein  they  continue  to  this  day,  although 
Ludovicus  2.  laboured  to  bring  them  from  it. 
i'ec.  2.  lib.  10.  Nicholas  the  first  allowed  the 
Sclayonians  that  were  converted  to  have  their 
service  in  their  mother  tongue.  Aene.  Syl.  hist. 
Boem.  c.  13. 

The  Armenians,  Russians,  Syrians,  Ethio- 
pians, p.t  this  day  have  their  service  in  their 
several  languages,  as  their  several  churches 
and  stories  dechre.  Yea  the  Pope  allow- 
eth  some  of  them  in  Rome,  to  celebrate  in 
their  own  language.  The  council  of  Lateran 
under  Innocentius  the  third,  decreed  cap.  9. 
"That  for  as  much  as  in  many  places,  within 
the  same  City  and  Diocess,  there  be  nations 
mingled  of  divers  tongues,  having  divers  rites 
and  manners,  under  one  faith,  we  straightly 
command,  that  the  Bishops  of  such  Cities  or 
Diocesses,  provide  meet  men, which  according 
to  the  diversity  of  their  rites  and  tongues, 
may  celebrate  the  divine  service  unto  them, 
and  minister  the  sacraments  of  the  church." 
It  is  not  long  therefore,  since  even  the  church 
of  Rome  approved  service  in  other  languages 
than  the  Gr6ek  and  Latin,  and  so  doth  the 
Pone  himself  this  day  at  Rome.  And  rhis 
discourse  of  Paul,  touching  strange  tongues, 
toucheth  also  the  Greek  and  Latin  tongues, 
used  in  such  assemblies,  where  the  people 
do  not  understand  them.  But  let  us  hear 
what  reason  you  have  to  the  contrary.  First, 
you  say,  we  inust  know,  that  here  is  no  word 
written  or  meant,  but  only  of  such  tongues  as 
men  spake  by  miracle.    That  granted,  it  foi- 


1.  COiilNTdlAXS. 


loweth  more  dtrongly,  upo.i  Paul's  ar^umonts, 
that  stnmge  toiitriies  not  spoken  by  miracle, 
nor  undeistood  ot  the  people,  ought  not  to  be 
used  in  the  church,  wlien  sueii  us  were  spo- 
ken by  miracle,  might  not  bo  used,  because 
.  thjy  did  not  edify.  Secondly  you  say,  "  that 
nothing  is  meant  of  the  common  languages 
of  the  world,  or  of  the  faithful,  understood  of 
the  learned,  or  civil  people  in  every  great 
city,  and  in  which  the  Scriptures  were  writ- 
ten, as  Hebrew,  Greek,  and  Latin."  I  answer, 
the  Apostle's  words  and  meaning  are  inaiii- 
fest,  of  all  tongues  not  understood  of  the 
unlearned  in  the  congregation,  vers.  23.  21. 
Where  the  vulgar  by  your  own  note,  signi- 
tiath  all  rude  and  unlearned  men :  which  in 
Corinth  understood  neither  Hebrew,  nor 
Litin,  although  the  Greek  language  was 
their  rnother  tongue.  The  Scriptures  also 
were  first  written,  most  in  Hebrew  and 
Greek,  and  some  part  in  Chaldee,  but  in 
Litin,  no  part  was  first  written.  But  they 
Wire  translated,  as  well  into  the  Syrian,  Ara- 
bic, ^Ethiopian,  and  other  tongues,  as  into 
L  itin.  Wherefore,  even  the  Latin  and  He- 
brew tongues,  were  forbidden  to  be  spoken 
in  the  Corinthian  church,  except  they  were 
interpreted,  that  the_  congregation  might  be 
edifisd.  And  therefore  you  say  impudently, 
that  only  such  tongues  are  spoken  "  against 
here,  as  could  not  commonly  be  interpreted, 
but  by  the  miraculous  gift  of  interpretation." 
For  although  some  had  the  miraculous  gift 
of  interpretation,  yet  if  any  could  interpret 
without  that  gift,  it  was  sufficient  for  Paul's 
purpose,  that  all  things  in  the  church  might 
be  done  to  edification.  Therefore  he  saith, 
let  one  interpret,  but  if  there  be  not  an  Inter- 
preter, let  him  hold  his  peace  in  the  church. 
For  what  skilleth  if,  whether  he  interpret  by 
niiraculous  gift,  or  by  learning  in  that  tongue, 
in  respect  of  the  edifying  and  instruction,  of 
them  that  understand  not  the  tongue  ?  There- 
fore Paul,  and  the  rest  of  the  Evangelists, 
and  Apostles,  did  write  in  the  Greek  tongue, 
v/hich  wis  most  universally  understood,  not 
of  every  Roman,  Arabian,  Egyptian,  &c.  but 
because  there  were  in  all  those  places,  either 
men  that  had  the  miraculous  gift  of  interpreta- 
tion, or  that  by  learnin<',  and  common  use, 
understanding  the  Greett  tongue,  could  ex- 
pound their  writings  to  men  of^all  languages. 
And  yet  even  the  Greek  tongue,  to  him  that 
understood  it  not,  wis  barbarous  and  strange, 
as  the  Apostle  saith  :  for  all  tongues  that  be 
in  the  world,  generally,  and  of  every  one  of 
them,  he  siith:  "Ifl  understand  not  the  virtue 
of  the  voice,  I  shall  be  to  him  to  whom  I  speak 
barbarous,  or  strange,  and  he  that  .speaketh 
barb  irons  to  me,"  vers.  10.  11.  Whereupon 
Primisius  saith:  "Every  language,  that  is 
not  understood,  is  barbarous  or  strange,  to 
him  thit  heareth  it."  Therefore  even  the 
Hebrew,  Greek,  and  Latin  tongues,  are  bar- 
birous  and  strange  to  them  which  hear  them, 
and  understand  them  not.  So  Greek  service 
and  Litin  service,  nmst  needs  for  all  your 
wrangling,  be  barbarou.s  and  strange,  to  them 
that  understand  them  not,  and  therefore  for- 1 


bidden  by  the  Apostle.  And  if  Augustin 
brought  ill  the  Latin  service,  as  you  say  with- 
out proof,  to  the  Saxon  Nation  that  under- 
stood it,  it  was  not  barbarous  or  strange  to 
them.  But  to  them  that  underst;md  it  not,  it 
is  strange  and  barbarous.  And  though  in 
study  and  meditation  of  the  scriirtures,  as 
Bede  saith,  the  Latin  tongue  was  made  com- 
mon to  all  the  four  tongues  of  this  Island,  yet 
to  the  Saxons,  Britons,  Picts,  and  Scots, 
which  u.i  lerstood  it  not,  it  was  strange  and 
barbarous,  according  to_  the  saying  of  Paul, 
and  Primasius.  Therefore  as  well  learned 
tongues,  as  barbarous  tongues,  that  are  not 
understood,  are  forbidden  by  the  Apostle  to 
be  used  in  the  Church,  not  because  they  were 
miraculous,  but  because  the  church  was  not 
edified  by  them  :  and  such  tongues  are  com- 
manded to  be  used  as  serve  to  edifying.  Let 
all  be  done  to  edification,  therefore  the  bar- 
barous tongues  of  every  nation  in  the  chtrrch, 
of  that  nation  where  they  serve  to  edifyin<f,  i 
are  commanded  to  be  used.  For  this  rule 
is  perpetual.  Let  all  things  be  done  unto  edi- 
fication, as  well  as  this:  Let  all  things  be 
done  decently,  and  according  to  order;  and 
is  not  to  be  restrained  to  miraculous  tongues, 
more  than  the  other.  Therefore  yourvain 
reasons,  of  unity  and  orderly  conjunction 
of  all  nations  in  one  faith,  must  give  place  to 
the  express  commandment  of  the  Holy  Ghost. 
Although  it  is  a  wretched  signification  of  the 
conjunction  of  all  nations  in  one  fiiith,  by 
service  in  one  tongue,  seeing  you  allow  ser- 
vice in  Greek  also,  and  perhaps  in  Hebrew, 
as  your  compeers  do,  which  by  the  same 
logic,  must  argue,  the  unity  of  all  nations  in 
two  or  three  taiths,  rather  than  in  one  faith. 
And  what  if  the  service  of  the  Germans,  or 
Frenchmen,  be  as  barbarous  to  us,  as  our 
English,  Welsh,  and  Irish  service  is  to  them  ? 
The  service  of  every  Nation,  is  framed  to 
the  understanding  and  edifying  of  the  church 
of  the  ^me  nation :  and  it  is  sufficient,  if  it 
be  not  barbarous  to  them,  for  whom  it  is  or- 
dained. And  I  pray  you,  what  is  Latin  ser- 
vice to  Grecians,  or  Greek  and  Hebrew  ser- 
vice, to  Papists  that  understand  them  not? 
And  if  after  certain  hundred  years  our  En- 
glish tongue  be  altered,  as  it  is  not  so  easily 
altered,  when  religion  is  continued  in  it,  ex- 
ample of  the  Syrian  tongue,  which  is  now 
the  same  vulvar  language,  that  it  was  one 
thousand  five  liundred  years  ago,  yet  I  say, 
if  it  be  altered,  our  service  m  ly  easily  be 
reduced,  to  any  dialect  or  alteration,  that  our 
tongue  can  receive. 

That  service  in  a  known  tongue  doth  not 
edify,  you  go  about  to  prove  by  the  great 
virtues  of  our  forefathers  using  Latin  Servn'ce, 
and  the  manifold  vices  of  these  times,  usinpr 
prayers  and  translations  in  English,  as  though 
the  vices  of  these  times  were  the  effects  of 
English  translations  and  prayers,  and  the  for- 
mer virtues  were  the  efl^ects  of  Latin  service 
or  ignorance.  Which  if  it  were  true,  Pau' 
did  amiss,  to  require  understanding  in  prayers 
and  Psalms,  that  they  might  serve  to  edify- 
ing, seeing  better  edification  unto  faith  and 


2W 


I.  CORLNTHIANS 


good  life,  coineth  by  prayers  and  Psalms  not 
understood,  and  all' vices  proceed  oi"  prayers 
and  Psalms,  and  translations  of  the  scriptures, 
that  are  understood.  Are  not  these  perilous 
learned  clerks  of  Rheims,  that  thus  do  argue  ? 
Although,  God  be  thanked,  there  shmeth 
more  virtue  in  the  life  and  conversation  of 
true  Christians  that  have  knowledge,  than  in 
the  ignorant  of  former  times,  who,  as  they 
luiow  not  God,  and  his  laws,  so  they  could 
not  truly  serve  him  according  to  his  will, 
though  many  of  them  were  superstitiously 
religious,  and  civilly  honest,  as  many  are 
among  the  Turks  and  Pagans.  The  vices, 
errors,  and  enormities,  that  are  risen  since 
knowledge  hath  been  enlarged,  proceed  not 
of  knowledge,  but  of  the  wickedness  of  men 
that  abuse  knowledge,  as  they  do  all  other 
good  gifts  of  God.  Where  you  cite  Dionyse 
tmd  Basil,  to  prove  that  the  mysteries  of  the 
sacraments,  were  of  purpose  hid  from  the 
vulgar  or  common  people,  you  do  shamefully 
abuse  both  their  names.  For  Dionyse  charg- 
eth  Timothy,  not  to  communicate  the  myste- 
ries of  the  christian  religion,  to  unholy  persons, 
that  were  heathen  men,  or  imperfect  Chris- 
tians, that  were  not  yet  baptized.  But  it 
iippeareth  by  his  whole  book,  that  all  perfect 
christian  men  of  the  common  people,  were 
present,  and  did  see  and  hear,  whatsoever 
was  said  or  done,  about  either  of  the  sacra- 
ments, and  all  rites  used  in  the  church  in  his 
time.  Basil  saith,  that  many  things  are  used 
in  the  church,  which  are  not  e.xpressed  in  the 
scriptures,  naming  divers  ceremonies,  that 
are  not  necessary,  and  forms  of  prayers,  con- 
fessions of  faith,"  and  praises,  which  yet  are 
grounded  on  the  scripture,  but  are  delivered 
by  use  and  tradition,  in  which  divers  things 
are  not  easy  to  be  understood,  for  what  cause 
they  be  used,  as  praying  towards  the  East, 
prayin"  standing,  and  not  kneeling  on  Sunday 
and  in  Pentecost,  &,c.  But  that  the  mysteries  of 
the  sacrament  were  hidden  from  the  common 
people,  by  uttering  them  in  a  strange  tongue, 
or  otherwise,  of  purpose  that  they  shoidd 
not  be  known,  Basil  saith  not. 

This  is  both  a  gross  illusion,  petition  of 
principle  and  false  conjunction  of  things  not 
to  be  matched  together.  For  first  we  ac- 
knowledge no  such  sacrifice,  as  you  usurp. 
Secondly,  the  force  or  efficacy  of  the  Sacra- 
ment, and  of  common  prayers,  or  the  form 
of  administration  of  the  sacraments,  is  un- 
fitly and  sophistically  matched  together.  For 
though  the  force  of  the  sacraments  depends 
not  upon  the  people's  understanding,  yet  the 
form  of  administering  them,  and  ofcominon 
prayers,  requireth  the  people's  understanding, 
or  else  it  edifieth  ihernnot  by  Paul's  doctrine. 
For  although  we  sho-ild  yet  grant  another 
beggarly  principle,  that  the  effect  of  the 
sacraments  consisteth  specially  of  the  work 
wrought,  and  the  office  of  the  Priest,  as  it 
<loth  not,  but  of  the  srrace  and  work  of  (Jod's 
spirit:  vet  it  followetli  not,  that  prayers  do 
edify,  by  the  virtue  of  the  work  wrought, 
and  the  public  office  of  the  Priest,  though 
they   be   not  iinderstood.     Paul   saith,  that 


prayers  and  Psalms  uttered  by  himself,  m  a 
tongue  not  understood,  should  not  profit  a 
whit,  by  virtue  of  the  work  wrought,  or  of 
his  public  office,  ver.  6.  11.  14.  15.  16.  for  of 
these  tine  points  of  Popish  divinity,  Paul  was 
ignorant,  or  else  forgetful,  by  which  it  might 
be  replied  unto  him,  that  his  praying,  and 
praisiiig  of  God,  yea  his  preaching  also,  might 
be  profitable  to  edifying,  by  virtue  of  the  work 
MTOught,  and  his  public  office,  though  never 
a  word  that  he  spake  were  understood  of  his 
hearers.  But  although  the  virtue  of  the  Sa- 
craments consisteth  not  in  the  people's  un- 
derstanding, yet  the  Sacraments  ought  to  be 
ministered  in  a  tongue  that  the  people  un- 
derstand, that  they  may  be  taught,  what  is 
the  virtue  of  them,  and  wherein  it  consisteth, 
that  being  edified  and  instructed  in  faith,  they 
may  be  stirred  up  to  be  thankful,  and  bless  God 
with  the  Minister  for  those  his  benefits,  and 
to  join  in  prayer  to  God  with  the  Minister, 
that  the  outward  signs,  by  his  grace,  may  be 
efiectual  to  the  receivers,  and  so  may  say 
Amen,  to  that  which  the  Minister  saith; 
which  Paul  saith,  they  cannot  do,  except 
they  understand  what  he  saith,  ver.  16. 

You  think  it  not  inconvenient,  that  the 
people  should  be  well  instructed  in  the  mean- 
ing of  the  Sacraments,  and  service,  and  yet 
that  which  is  ihe  chief  and  most  necessary 
mean  to  instruct  them,  you  will  deny  them. 
Your  principles  and  piactice  in  this  case  are 
so  monstrous  to  be  heard  in  christian  religion, 
that  you  cannot  tell  which  way  to  turn  you. 
For  in  the  next  sentence  before,  save  one,  you 
complained  of  marvellous  inconvcniences,that 
came  of  divulgation  of  the  mysteries  oi  the 
sacraments,  which  you  say,  were  of  purpose 
hidden  from  the  vulgar.  And  so  would  you 
have  all  profitable  knowledge,  by  your  old 
principle,  "  Ignorance  is  the  mother  of  devo- 
tion," taken  away  from  the  people,  that  you 
might  exercise  your  old  tyranny  over  their 
blind  superstition.  But  because  you  are  half 
ashamed,  even  among  your  own  favourites, 
in  this  clear  light  <)f  knowledge,  to  maintain 
that  hellish  jinnciple  of  darkness,  now  you 
gather  yourself  in  again,  and  say  not  this",  as 
though  it  were  inconvenient,  that  the  people 
should  be  well  instructed.  And  yet  you  dare 
not  say,  it  is  convenient,  it  is  necessary  to  salva- 
tion, that  the  people  should  be  well  instructed. 
What  Papists,  do  learn  commonly,  in  other 
nations,  by  preaching,  catechising,  ;ind  read- 
ing, pardon  us,  if  we  believe  not  your  report, 
for  we  know  you  lie  without  shame.  For 
albeit  in  some  few  cities,  where  the  conver- 
sion of  the  people  unto  the  Gospel,  is  feared, 
there  is  more  pains  taken  in  teaching  the  peo- 
ple than  hath  been  accustomed  in  the  days  of 
deep  ignorance,  and  a  few  in  comparison  of 
llic  multitude,  are  more  instructed  in  the  mys- 
teries of  Popish  religion,  than  they  were  wont 
to  be  in  times  past,  yet  in  most  places  both  of 
Cities  and  Country,  where  the  Gospel  is  not 
preached,  the  vulgar  people  are  as  blind  and 
ignorant  as  ever  they  were,  I  sav  not  of  the 
1  truth,  but  even  of  the  meaning  of  Popish  cere- 
1  monies,  sacraments,  and  service.  If  you  wero 


1.  COIILNTIIIANS. 


225 


the  only  far  travelled  men  in  the  world,  you 
would  tell  us  of  great  wonders.  But  it  is 
well,  that  others  have  seen  France,  Flanders, 
Spain,  and  Italy,  as  well  as  you.  But  yuu  say, 
there  be  other  ways  to  instruct  the  people, 
less  subject  to  danger  and  disorder,  than  to 
turn  the  Service  into  vulgar  tongues.  O  that 
you  had  lived  in  the  Apostle's  time,  and  could 
have  taught  him  those  other  ways!  For  he 
cojnmandeil  the  Psalms,  Prayers,  and  Pro- 
phecy, which  men  had  even  by  miracle 
and  gift  of  the  Holy  Ghost  in  strange  tongues, 
to  be  turned  into  the  vulgar  tongue,  for  instruc- 
tion of  the  people,  or  else  to  be  removed  from 
the  public  service,  ver.  26.  27.  28.  No  mar- 
vel, tor  he  knew  not  what  danger  and  disorder 
that  interpretation  was  subject  unto,  as  the 
great  prolound  learned  Doctors  of  the  Pope's 
Seminary  of  Rheims  do.  And  therci'orc  you 
say,  there  be  other  ways,  and  this  way  is  sub- 
ifct  to  danger  and  disorder.  But  wliat  saith 
the  scripture  '?  read  the  text,  for  it  is  plain, 
whatsoever  you  say,  and  must  have  credit 
in  God's  church,  though  you  say  nay.  And 
yet  you  proceed  to  say  "that the  simple  peo- 
ple, and  many  that  think  themselves  some- 
body, understand  as  little  of  tlie  sense  of  di- 
vers Psalms,  Lessons,  and  Orisons,  in  the 
vulgar  tongue,  as  if  they  were  in  Latin." 
What  an  impudent  saying  is  this  ?  For  albeit 
they  understand  not  the  whole  sense  of  some 
hard  and  obscure  places,  by  only  reading  or 
hearing,  yet  there  is  no  Psalm,  nor  Lesson, 
that  is  read  unto  them,  in  which  many  things 
are  not  plain  and  manifest  to  every  man's  un- 
derstanding. Whereas  to  them  that  are  ig- 
norant in  the  Latin  tongue,  no  word  is  known, 
nor  any  one  sentence,  of  the  Psalm  or  Les- 
son. And  as  for  Orisons,  or  Prayers  we 
have  none  in  our  service,  that  are  not  plain, 
and  easy  to  be  understood,  of  every  one  that 
heareth  them.  Nay,  but  "  oflentimes,  the  sim- 
ple people  do  take  the  Psalms  and  Lessons 
m  a  wrong,  perverse,  and  pernicious  sense, 
which  lightly  they  could  not  have  done  in 
Latin."  Indeed,  this  is  a  learned  reason  why 
they  should  not  be  in  English,  even  as  this  is. 
Many  abuse  their  meat  and  drink,  by  surfeit- 
ing, drunkenness,  gluttony,  which  they  could 
not  lightly  do,  if  they  did  never  eat  nor  drink, 
thcreiore  it  were  good,  that  to  avoid  surfeit- 
ing, drunkenness,  and  gluttony,  men  did 
never  eat  nor  drink.  BtU  I  pray  you  do  not 
learned  men  also,  that  understand  the  scrip- 
tures, both  in  Greek  and  Latin,  often  lake 
them  in  a  wrong,  perverse  and  pernicious 
sense,  which  they  could  not  lightly  do,  if  they 
never  read  them?  Therefore  it  were  good, 
to  avoid  all  heresies  and  errors,  that  no  man, 
either  learned  or  unlearned,  did  read  the 
scriptures.  O  you  civil  Papists  of  England, 
are  you  not  ashamed  to  hear  these  learn- 
ed conclusions  of  your  learned  Fathers  of 
Rheims  ?  If  you  send  your  children  to  them 
to  be  instructed,  they  shall  learn  such  Logic, 
as  they  could  never  have  learned  in  our  Uni- 
versities of  Cambridge  and  Oxford.  But  as 
though  you  had  said  little  yet,  as  you  have 
proved  nothing,  you  .say  again,  "that   such 


1  as  would  learn  In  devotion  and  humility,  may 
and  must  rather  learn  the  Latin  tongue,  or 
use  other  diligence  in  hearing  Sermons  and 
instructions."  A  hard  piece  of  work  for  all 
men  arid  women,  old  and  young,  of  the  city 
:  and-  of  the  country,  masters  and  servants, 
one  and  other,  that  know  not  the  Latin 
tongue,  10  be  now  set  to  school  to  learn  it, 
rather  tiian  tne  service  to  be  turned  into  En;^- 
lish,  which  is  but  one  only  learned  man  a 
easy  labour.  Yet  you  say,  they  both  may 
and  must  with  diligence  learn  that  tongue, 
which  if  it  be  true,  you  may  or  must  set  up 
at  least  a  thousand  more  grammar  schools 
than  be  in  England.  Beside  a  great  many 
other'  cases  that  you  must  provide  for,  while 
so  many  hundred  thousand  people  give  their 
diligence  to  learn  the  Latin  tongue.  And  if 
it  once  be  brought  to  pass,  that  all  men  and 
women  be  learned  in  that  tongue,  as  you  say 
tliey  may  and  must,  then  will  the  Latin  tongue 
also  be  as  vul^r  unto  them,  as  the  French  is 
to  many  in  Flanders,  and  the  English  to 
many  in  Wales  and  Ireland.  And  as  for 
hearing  of  sermons  and  instructions,  where- 
iinto  you  remit  such  as  will  not  learn  Latin, 
tor  all,  you  say,  may  learn,  will  never  bring 
them  to  the  understanding  of  all  prayers  in 
the  service,  whereunto  they  should  say, 
amen.  But  such  knowledge,  you  say,  is  not 
necessary,  and  there  are  "but  few  that  caa 
have  any  use  of  it.  For  you  say,  "  The  holy 
universal  order  of  God's  church  must  not  be 
altered  for;i  few  men's  not  necessary  know- 
ledge." But  where  was  this  holy  order 
taken  ?  For  the  Primitive  Church  used  it  not : 
yea,  the  Romish  Church,  in  general  Coun- 
cils, as  I  have  proved  before,  took  a  contrary 
order,  and  thought  such  knowledge  neces- 
sary for  all  men.  But  ignorance  is  more  for 
your  profit  than  knowledge.  And  count  you 
all  men  and  women,  that  understand  not  the 
Latin  tongue,  to  be  but  a  few?  or  are  there 
but  a  few  Papists,  that  would  in  devotion  and 
humility  learn?  Verily  I  fear,  that  if  the 
Gospel  be  now  hidden  in  England,  it  is  hidden 
from  them  that  perish,  whose  eyes  the  God  of 
this  world  hath  blinded,  the  understanding  of 
the  unbelievers,  that  the  brightness  of  the 
glorious  Gospel  of  Christ  doth  not  shine  unto 
them.  But  to  return  to  your  reason,  from 
the  less  to  the  more,  I  say  it  is  boih  conve- 
nient, necessary,  and  possible,  and  is  already 
performed,  that  the  service  book  of  England, 
is  accommodated  to  the  sufficient  under- 
standing of  all  the  people  of  England,  and  so 
may  and  ought  the  service  of  every  nation 
throutrtiout  the  whole  church  of  God,  to  be 
framed  to  the  understanding  of  every  nation, 
in  such  language  as  the  people  may  be  edi- 
fied by  their  understanding,  although  there 
were  ten  times  as  many  differences  as  there 
are.  For  this  commandment  of  God,  must 
always  stand.  Let  all  things  in  the  church 
be  done  to  edifying.  And  therefore  you  say, 
most  untruly,  that  the  Apostle  in  all  this  chap- 
ter, doth  not  appoint  any  such  thing,  when  it 
is  the  whole  scope  of  the  chapter.  For  he 
that  commandeth  or  appointeth  the  end,  com- 


226 


I.  CORINTHIANS. 


raandeth  and  appointeth  all  things  that  are  [  and  administration  of  sacraments,  seeing  the 
necessary  to  bring  us  to  that  end.  And  what  people  came  together  specially,  for  those 
other  thing  doth  he  mean,  "  when  he  admo-  ]  ends,  and  for  hearing  the  word  ot  God  preach- 
nisheth  tht-m  to  pray  lor  the  grace  of  under- 1  ed  ?  And  you  may  as  well  say,  that  it  is 
standing,  and  interpretation,  or  to  get  others  lawful  to  preach  unto  the  people  in  Latin 
to  interpret  or  expound  unto  them  V  -But  and  Greek,  as  to  have  the  public  prayers  and 
that  you  say  may  be  obtained  without  trans-  administration  of  the  sacraments  in  Latin  or 
lating  of  the  service  into  English,   because  |  Greek,  seeing  preaching  is  not  now  as  it  was 


"3 
the  Latin  tongue  is  not  strangely  or  miracu- 
lously gotten.  Very  well.  Then  by  Paul's  doc- 
trine, the  priest  that  saith  it,  must  either  ex- 
pound it  in  English  himself,  if  he  be  able,  or 
some  other  body  for  him.  But  if  there  be  no 
interpreter,  the  priest  must  hold  liis  peace  in 
the  church.  But  why  doth  the  Apostle  allow 
any  strange  tongue  which  is  not  to  e'difying,  to 
be  spoken  in  the  church  with  interpretation  ? 
Verily,  because  those  strange  tongues  were 
given  of  God  miraculously.  And  therefore 
when  they  were  interpreted,  served  to  the 
edifying  of  the  people,  that  saw  and  heard  the 
wonderful  work  ot  God's  Spirit  speaking  in 
those  tongues.  But  seeing  the  Latin  tongues 
in  these  days  is  no  miraculous  gift,  it  were 
but  loss  of  time,  and  delusion  of  the  church, 
to  say  the  service  first  in  Latin,  and  then  in 
the  vulgar  tongue.  And  thereiure,  if  a  mer- 
chant or  other  man  learned  in  the  tongues, 
by  study  and  practice,  would  have  offered  to 
pray  or  sing  in  a  strange  tongue,  and  after- 
ward have  expounded  it  himself,  the  Apostle 
would  never  have  suffered  such  a  vain  and 
unprofitable  exercise.  That  you  say  the 
Latin  service  hath  been  expounded  in  every 
house,  school,  church,  pulpit,  so  that  the 
people  know  all  parts  of  the  service  suffi- 
cient to  salvation,  is  utterly  fcdse  and  un- 
true, for  although  the  people  in  Popery,  by 
long  use  and  custom,  have  learned  to  perform 
certain  dumb  gestures,  and  to  utter  certain 
speeches  not  understood,  like  pies  and  po- 
pinjays, yet  if  Paul  be  more  to  be  credited 
than  you,  how  can  they  that  occupy  the  place 


then,  a  miraculous  gilt,  but  an  exercise  gotten 
by  ordinary  means  of  study  and  learning. 
But  seeing  you  note  in  the  margin,  "that 
Paul  speaketh  not  of  the  church's  service, 
it  is  proved  by  invincible  arguments,"  let  us 
view  these  victorious  arguments.  "  First,  this 
exercise  was  not  in  the  church  these  fourteen 
hundred  years  that  you  know  ot,  and  there- 
fore neither  the  use,  nor  abuse,  nor  Paul's  re- 
prehension or  redressing  thereot,  can  con- 
cern any  whit,  the  service  of  the  church." 
I  deny  this  invincible  argument.  For  who 
would  grant,  that  which  should  be  the  propo- 
sition or  major,  if  this  conclusion  should 
stand?  What  exercise  soever  is  out  of  use, 
neither  the  use,  nor  abuse,  nor  any  reprehen- 
sion, or  redressing  thereof  uttered  in  the 
scriptures,  can  concern  any  whit  the  service 
of  the  church.  For  hereof  I  might  conclude, 
the  exercise  of  .Jewish  sacrifice  hath  not 
been  in  the  church  this  fifteen  hundred  years, 
ergo,  neither  the  use  nor  abuse,  nor  any  re- 
prehension or  redressing  thereof  by  the  pro- 
phets, or  our  Saviour  Christ  and  his  Apos- 
tles, can  any  whit  concern  the  church  ser- 
vice, although  the  same  use,  or  like  abuse  be 
in  the  church  service,  which  was  in  the  ex- 
ercise of  sacrifice,  which  conclusion  none  but 
a  two-footed  ass  will  affirm.  The  second  in- 
vincible argument  is,  "  It  is  evident  that  the 
Corinthians  had  their  service  in  Greek  at  this 
same  time,  and  it  was  not  done  in  these  mira- 
culous tongues.  Nothing  is  meant  then  of 
the  church  service."  I  deny  this  misshapen 
argument.  It  is  evident  the  Corinthians 
say  amen  to  me  priest  s  i  ought  to  have  their  ordinary  and  public  ser- 
benediction,  seeing  they  know  not  what  he  vice' only  in  Greek  at  that  time,  because  their 
saith?  And  therefore,  though  you  burst  for!  vulvar  tongue  was  Greek:  but  whether  they 
malice,  Paul  speaketh  against  any  tongue,  j  had  any  set  form  of  service,  it  cannot  be 
used  in  the  church  service,  which  is  not  un-  j  proved.  And  it  is  manifest  by  the  text, 
derstood  of  the  unlearned.  j  that  they  which  abused  the  gift  of  miraculous 

It  is  certain  that  he  writcth  and  meaneth,  I  tongues,  exercised  the  same  in  public  prayers, 
that  all  things  in  the  church,  are  to  be  done!  and  singing  of  Psalms,  which  was  a  part  of 
to  edification,  »;erse  26,  and  that  there  can  be  the  church  service,  therefore  something  is 
no  edification  where  the  tongue  is  not  un- !  spoken  and  mc^int  of  the  church  service, 
derstood,  wr.«e  If),  17.  Therefore  he  writeth, !  The  third  invincible  reason,  "  The  public 
and  meaneth,  that  the  church's  public  ser- ;  service  had  but  one  language,  in  this  exer- 
vice,  prayers,  and  ministration  of  the  sacra- 1  cise  they  spoke  many  tonijues.'  First  it  is 
ments,  ought  to  be  done  unto  edification,  in  j  not  certain,  whether  they  had  any  set  form 
a  tongue  that  is  understood  of  the  unlearned,  i  of  liturgy.  Secondly  if  they  had  any,  the 
And  it  is  intolerable  impudency,  to  restrain  same  ought  to  have  been  in  one  tongue  or- 
that  general  sentence,  "  Let  all  things  be  done  I  dinarily,  though  extraordinarily,  while  the 
to  edifying,"  to  any  special  exercise,  that  [  gift  of  tongues  continued,  for  some  place 
was  peculiar  to  the  church  at  that  time.  I  might  be  given  to  the  exercise  of  that  gift,  if 
Seeing  the  Apostle  by  necessity  of  that  ge- 1  there  were  interpretation.  And  therefore 
neral  rule  of  edification,  convinceth  the  abuse  they  rnight  spcnk  two  or  three  at  the  most  in 
of  that  particular  exercise  of  the  gift  of;  the  gift  of  strange  tongues,  so  there  were 
tongues.  And  yet  where  he  speaketh  ex- !  one  to  interpret,  that  the  church  might  be 
pressly  of  prayers  and  Psalms,  uttered  openly  j  edified,  and  this  even  in  the  public  service. 
in  the  church,  what  madness  is  it  to  think,  The  fourth  invincible  argument,  "  In  the  pub- 
he  speaketh  not  of  pubhc  prayers,  service  i  lie  service  every  man  had  not  his  own  spe- 


I.  CORINTHIANS. 


227 


cial  tongue,  his  special  interpretation,  special  i  nor  of  your  Latin  matins  and  liturgy,  which 
revelation,  proper  psalms,  but  in  this  they,  are  lull  of  idolatrous  and  superstitious  prayers, 
had."  I  deny  first  the  minor  :  for  every  sin- 1  yet  your  conclusion  is  a  gross  paralogism,  be- 
gular  man  had  not  alltheSe  gilts,  every  man]  cause  itcontaineth  much  more  than  is  in  the 
had  not  his  interpretation,  at  least,  when  the  major  or  minor,  for  the  Apostle  findeth  rio 
Apostle  willeth  some  to  pray,  that  they  migiit  j  fault  with  those  hymns,  psalms,  and  sonnets  in 
interpret,  but  some  had  one  gift,  and  some  (  respect  of  their  inspiration,  but  because  they 
another,  and  the  same  they  had  in  the  public  !  were   not  used  to  the  right  end,  namely,  to 


service,  therefore  the  major  also 
The  fifth  invincible  argument:  "the  public 
service  had  in  it  the  ministration  of  the  holy 
sacrament  principally,  which  was  not  done  in 


edification,  therefore  he  prescribeth  generally 
that  all  prayers  should  be  used  to  the  edify- 
ing of  the  church,  and  private  prayers,  to  the 

„„ w... ^.t,^..j,  .,....-..  .. «„ ... ,  edifying  of  him  that  uttereth  them,   and  con- 

this  time  of  conference,  because  infidels  and  j  demneth  in  all  private  prayers,  want  of  under- 
catechumens  were  admitted."  I  deny  this  ar-  standing  and  edifying:  therefore  toucheih 
guinent,  which  is  as  good,  as  if  a  papist  would  and  condemneth  popish  prayi^rs  pronounced 
reason  thus:  mass  is  public  service  princi- '  in  Latin,  not  understood  of  him  that  pro- 
pally,  ergo,  matins  and  evensong,  dirge  and  i  nouriceth  them.  Therefore  the  people  have 
compline,  prime  and  hours,  and  general  pro-]  no  right  to  use  any  such  private  prayers,  as 
cession,  is  no  public  service  at  all.  The  si.\th  they  do  not  understand  :  whereby  they  edi'" 
invincible  reason  :  "  in  this  exercise,  women, 
before  Paul's  order,  did  speak  and  prophesy, 
so  did  they  never  in  the  ministration  of  the 
sacrament."  This  minor  may  be  doubted  of, 
but  admit  it  be  true,  and  the  conclusion  also, 
that  this  exercise  was  not  the  administration 
of  the  sacrament,  doth  it  therefore  follow, 
that  it  was  no  public  service  ?  And  if  it 
were  no  public  service  in  which  Paul   re 


not  themselves,  they  speak  no  mystery  in  the 
spirit  which  they  have  not,  they  cannot  bless 
well,  nor  speak  to  God  nor  themselves.  For 
the  babbling  in  an  unknown  tongue,  is  no  more 
to  be  called  speaking,  than  the  prattling  of  a 
daw,  a  pie,  or  popinjay,  which  are  tauglit  to 
utter  the  sound  of  some  words,  but  yet  can- 
not justly  be  called  speaking:  forthat  speak- 

...    , ^ -.. .,      in^  is  an  expressing  of  the  inward  co.nceit 

prehended  and  redressed  this  disorder  of'  of  the  mind,  whether  it  be  true  or  false, 
women  speaking  in  the  church  service,  then, ,  Therefore  the  popish  church,  which  taketh 
for  any  thing  that  Paul  hath  said,  women  may  j  upon  her  greater  wisdom  than  the  Holy  Ghost 

hath  revealed  by  the  Apostle,  to  like  of  that 
which  he  condemneth,  showeth  herself  plain- 
ly to  be  the  church  of  Antichrist,   and  not  of 


speak  in  the  church  service,  and  at  high  mass 
also  :  for  if  you  said  true  before,  "  neither  the 
use  nor  abuse  of  that  exercise,  nor  Paul's  re- 
prehension or  redressing,  can  concern  any 
whit  the  service  of  the  church"  Shall  I  say 
this  is  ignorance  of  the  papists  thus  to  per- 
vert the  scriptures?  I  would  it  were  not  anti- 
christian  impudence  and  plain  atheism,  sha- 
dowed under  the  name  of  popish  religion. 

The  Apostle  speaketh  of  prayers,  and 
yet  by  your  exposition  he  speaketh  neither  of 
public  prayers,  nor  private  prayers.  Indeed 
of  prayers  upon  popish  primers  and  beads, 
he  speaketh  not  :  for  there  were  none  such 
in  any  use  or  abuse  in  his  time.  But  against 
all  prayers  not  understood,  specially  public 
prayers,  he  speaketh  expressly,  and  by  con- 
sequence against  private  prayers,  not  under- 
stood of  him  that  writeth  them.  For  he  saith, 
the  unlearned  cannot  say  Amen,  that  is,  give 
his  consent  to  another  man's  prayer,  which  he 
undersiandeth  not,  because  he  knoweth  not 
what  it  is,  because  he  is  not  edified  by  it, 
therefore  much  less  can  he  pr.iy  himself  in 
such  a  tongue  as  he  understandeth  not,  and  is 
not  himself  edified  by  his  prayer.  But  let  us 
examine  your  argument.  "The  Apostle,"  say 
you,  "speaketh  not  of  popish  private  prayers 
m  Latin  :  for  the  private  prayers  here  spoken 
of  were  psalms,  hymns  and  sonnets  newly  in- 


ly to  0 

Christ.  But  yet  you  say,  she  doth  not  wholly 
forbid,  but  sometimes  granteth  to  have  them 
translated.  The  church  of  Christ  is  more 
constant  in  her  doctrine,  and  doth  not  some- 
times deny,  and  sometimes  grant  the  know- 
ledge of  faith  to  her  children.  But  the  popish 
church  in  the  last  blind  days,  as  you  cannot 
altogether  deny,  haih  not  permitted  the  arti- 
cles of  the  faith,  the  ten  commandments,  and 
the  Lord's  prayer  to  be  known  of  the  people 
in  iheir  mother  tongue.  And  yet  you  say, 
your  church  would  have  all  faithful  men  know 
the  contents  of  their  prayers,  which  is  not 
possible  for  them,  nor  meant  by  you,  so  lorig 
as  you  will  not  suffer  them  to  learn  them  in 
that  tongue  which  they  do  understand.  But 
the  church,  you  say,  hath  commanded  in 
some  councils,  that  tney  which  cannot  learn 
them  distinctly  in  Latin,  should  be  taught 
them  in  their  vulgar  tongue.  Indeed  when 
the  knowledge  of  the  Latin  tongue  ainong 
the  common  people  began  to  decav,  in  the 
west  churches  of  Germany  and  France,  there 
was  some  care  to  supply  that  defect  bv  in- 
struction, and  therefore  it  was  decreed.  Cone. 
Tur.  3.  cap.  17,  "That  every  bishop  should 
have  homilies,  and  provide  that  they  be  plain- 


spired,  these  are  not  newly  inspired,  but  ly  translated  into  the  rustical  Latin  tongue,  or 
written  by  the  Holy  Ghost  and  prescribed  into  the  Dutch  tongue,  that  all  men  may 
by  the  church,  therefore  the  Apostle  pre-  more  easily  understand  those  things  that  were 
scribeth  nothing  of  them,  condemneth  no-  said."  Also  in  the  Council  of  Magunce,  cap. 
thing  therein,  toucheth  the  same  nothing  at.  j  2,  it  was  decreed.  "  that  there  should  never 
all."  Admitting  your  minor  as  true,  which  want  a  man  on  the  Lord's  days,  and  on  holy- 
is  not  true  of  all  popish  prayers,  as  of  the  days,  which  should  preach  the  word  of  God, 
Ave  Mary  and  creed,  which  are  no  prayers,  I  and  so  as  the  coiumon  people  may  understand 


228 


1.  CORINTHIANS. 


them."  And  in  the  forty-fifth  chapter  of  the 
same  council  it  was  decreed,  that  he  vviiich 
cannot  otherwise,  should  learn  the  creed, 
and  the  LionJ's  prayer  in  his  own  tongue. 
That  men  were  vvdied  to  send  their  children 
that  these  may  learn  in  the  school,  in  rno.nas- 
teries,  of  priests,  it  was  because  many  did 
then  understand  the  plain  and  rude  Latm,  as 
appeareth  by  the  canon  ot  Turin,  before  men- 
tioned, and  also  by  the  43d  of  this  council  of 
Magunce  :  where  it  is  said,  "  that  no  priest  as 
we  think,  can  rightly  sing  mass  alone..  For 
how  shall  he  say,  the  Lord  be  with  you,  or 
admonish  men  to  lift  up  their  hearts,  and 
many  other  things  like  these,  when  there  is 
none  other  present  with  him  .'"  By  this  ca- 
non you  see,  not  only  private  masses  con- 
demned, but  also  that  the  people  did  under- 
stand the  L^.tin  which  was  spoken  in  the 
masses,  or  else  it  was  ail  one  to  say  these 
words  alone,  or  in  the  hearing  of  them  that 
understand  them  not.  As  you  do  in  your 
mass,  turn  about  and  say,  "pray  for  me 
brethren  and  sisters,"  when  there  is  none 
present,  but  a  seely  boy  that  ii%lpeth  you  to 
mass,  and  perhaps  at  that  time  is  in  the 
church-yard  or  vestry.- 

Yea,  even  in  the  Council  of  Rheims,  from 
whence  you  send  the  contrary  doctrine,  it 
was  thus  decreed  in  the  year  8J3,  "The  first 
chapter  is  of  the  reason  ol'  faith,  that  every  ; 
man  according  to  the  understanding  of  such 
his  capacity  as  the  Lord  giyeth,  should  learn  | 
and  understand  it  and  in  his  works  fully  ob- 
serve it.  The  second  chapter,  that  they  [earn 
and  understand  in  sense  and  meaning,  the 
prayer  which  our  Lord  Jesus.Christ  taught 
nis  disciples  to  pray,  because  it  is  lawful  for 
no  Christian  man  to  be  ignorant  of  it."  And 
thait  their  people  all  this  while  understood  the 
Latin  tongue,  besides  these  canons,  may  ap- 
pear by  the  Council  of  Aquisgran,  cap.  133, 
"Where  such  are  appointed  to  read  and  sing 
in  the  church,  as.  more  desire  in  reading  and 
singing,  the  edifying  of  the  people  than  most 
vain  popular  flattering."  For  more  than  600 
years  after  Christ,  the  people  in  France,  rttsti 
el  rusticianm,  understood.the  Latin  service,  as 
appeareth  by  Csesariiis  Areiatensis,  Hth.  J3,  | 
It  is  manifest  also  by  Raban.  Maivr.  who  lived 
eight  hundred  and  fifty-five  years  after  Christ, 
that  the  public  prayers  and  lessons  read  in 
the  church  were  understood  of  the  people. 
Just.  Cler.  lib.  2.  cop.  52.  Est  autem  lectio  non 
parva  audientium  esdificatlo:  wide  oporlet,  nt  ^ 
quandn  pfaUitur,  pu/llaturab  omnibus  ;  cum  ora- 
tiir^  oretur  ah  omnibus  ;  cum  lectio  legitur  facto  I 
sile.ntio  ceque  audiatur  a  runclis,  4'c.  Pronun- 
cinvtur  aulc?n  lectiones  in  Chrisli  eccle.tiisde  scrip- 
turis  Sanctis.  Cap.  53.  Therefore  the  people 
understood  tliat  which  was  sung  or  said  in  j 
Latin  -.  tor  without  understanding  there  conld  • 
be  110  edifying.  So  that  although  prayer  in  j 
Latin  was  allowable  when  men  understood 
Latin,  yet  when  Latin  is  not  understood,  it  is 
not  tolerable  to  pray  in  Latin,  by  the  elder 
church's  judgment,  and  specially  by  the  doc- 
trine of  the  Scriptures.  Wherefore  they  that 
pray  in  a  tongue  unknown,  can  have  no'com- 


j  fort  of  spirit,  no  true  zeal  or  afTection  of 
I  prayers,  though  they  have  never  so  great 
,  superstition,  and  blind  devotion,  when  it  is 
not  possible  tor  the  heart  to  think,  that  which 
the  tongue  soundeth. 
I  If  the  Holy  Ghost  did  ever  consecrate  and 
inspire  holy  prayers  in  any  language,  they 
are  profaned  and  abused  by  them  that  pro- 
nounce them,  and  do  not  understand  them,  as 
these  ol  the  Corinthians,  which  were  inspired 
doubiless  by  the  Holy  Ghost,  yet  were  pro- 
fanely  abused,  when  they  were  uttered  of 
pride  and  ambition,  and  not  interpreted  for 
the  chnrcii's  edification.  But  there  is  agreat 
reverence  you  say,  in  the  church's  tongue 
dedicated  in  our  Saviour's  cross.  But  why 
should  there  not  ne  as  great  reverence  and 
majesty  in  all  languages,  that  were  san  tified 
by  the  Holy  G-host,  to  express  the  great 
praises  of  God?  Acts  2.  As  for  the  dedication 
upon  the  cross,  it  is  a  Irivolous  reason  ground- 
ed upon  Pilate's  authority,  who  set  up  that  in- 
scription in  three  most  notorious  languages. 
And  yet  for  the  Hebrew  tongue  that  is  there 
named,  it  is  most  like  it  was  the  Syrian 
tongue,  which  in  the  New  Testament  is  often 
called  the  Hebrew  tongue,  because  it  was  the 
vulgar  tongue  of  the  .lews  that  were  Hebrews, 
Acts.  22,  2  and  twice  in  the  19th  of  John  v.  13. 
17.  And  where  you  pretend  the  churches 
obedience,  to  give  force  and  value  to  such 
prayers,  it  is  vain.  For  the  church  hath  no 
power  granted  of  Christ,  but  to  edification,  2 
Cor.  10,  8.  Therefore  she  can  require  no  obe- 
dience, where  no  edification  is  not  sought  but 
hindered.  But  yet  you  will  not  give  over  the 
matter  so:  "for  the  children  cried  Hosanna 
to  our  Saviour,  and  were  allowed,  though 
they  knew  not  what  they  said."  Hovy  dare 
you  affirm  they  knew  not  what  they  said  ?  for 
first  they  .-pake  in  their  own  tongue.  Second- 
ly, they  e.xpress  plainly,  that  they  did  acknow- 
ledge our  Saviour  Christ  and  his  kingdom, 
and  praised  God  for  the  same,  and  prayed  to 
God  in  the  highest  to  prosper  the  same.  How 
then  are  you  not  ashamed  to  say,  they  knew 
not  what  "they  said  ?  because  they  were  child- 
ren ?  doth  not  our  Saviour  Christ  acknow- 
ledge that  they  were  inspired  of  God  ?  what  ? 
like  parrots  to  sound  those  words?  or  to  ac- 
knowledge in  heart  also  that  which  they 
spake  with  tongues?  Moreover  you  say,  it 
is  well  near  a  thousand  years  since  our  peo- 
ple could  nothing  else  but  pray  barbarously, 
did  sinii  Alleuia,  and  not  praise  ye  the  Lord. 
That  the  Saxons  sung  Alleluia,  it  was  when 
they  understood  it  to  be,  praise  ye  the  Lord, 
as  we  understand  Amen,  to  be  all  one  with  so 
be  it.  If  I  should  stand  in  contention  with  you, 
whether  all  the  Saxons  vvere  ihen  altogether 
ignorant  of  the  Latin  tongue  and  void  of  Chris- 
tianity, notwithstanding  Gregory's  authorit.v, 
I  might  trouble  you  to  answer  all  that  I  could 
object,  but  I  will  not  stand  upon  that  point. 
But  lonn^  before  that  you  say,  the  husband- 
men sung  the  same  at  the  plough  in  other 
countries.  Hieropi  telleth  you  in  what  country, 
namely  in  Palestine,  about  Bethlehem,  where 
it  was  in   manner  the  vulgar  tongue  of  the 


I.  CORINTHIANS. 


2-ii) 


countty.  And  Gregory  telletli  you,  it  was 
brought  from  the  chuicli  of  .lerusalern,  first 
by  Hierom  in  the  days  of  D.miasus,  lih.  7. 
epist.  63.  That  sursum  cordu  and  the  psahiis 
were  sung  in  Latin  in  the  west  church  wiiere 
they  were  understood,  because  the  Latin 
tongue  was  then  vulgar  to  all  the  nations  of 
Italy,  Spain,  France,  Africa,  &-c.  you  need  not 
liave  brought  so  many  quotations  :  for  we  do 
easily  grant  it,  as  also  that  Hierom's  transla 
tion  was  read  in  Africa,  lor  then  the  Latin 
tongue  was  commonly  spoken  and  understood 
ill  all  those  places  as  the  service  was  in 
Latin.  Augustiij  confesscth,  that  he  learned 
the  Latin  tongue  from  his  infancy  among  the 
llatterintfs  and  playing  of  his  nurses,  not 
teaching  him,  but  speakin<5  to  him.  Cuiis.  lib. 
c.  14.  The  vulgar  people  therefore  spake 
Latin  in  Africa,  no  marvel  tlicn  if  they  had 
Latin  service.  And  although  some  bishops 
l.nd  ministers  of  the  church  used  solecisms, 
and  barbarisms,  it  was  either  of  purpose,  as 
Augustin  himself  did,  that  the  people  might 
understand  him  the  better,  who  though  they 
spak'e  Liiin,  yet  not  so  finely  as  Cicero,  or 
other  learned  Romans,  but  understood  best 
such  barbarous  terms  and  phrases,  as  they 
were  best  acquainted  withal,  as  witnesseth 
Augustin  in  Fsal.  123.  12^.  de  Doct.  CItmt.Ub. 
2.  cap.  13.  Or  it  they  used  any  solecisms  or 
false  Latin  of  ignorance,  so  that  they  did  not 
understand  some  words  which  they  pro- 
nounced, and  kept  not  right  distinctions,  Au- 
gustin saiih.  "they  were  to  be  reformed, 
that  the  people  may  say,  Amen,  to  tliat  which 
they  understood  plainly."  Dt  Cat.  Rud.  cap.  9. 
Now  for  Kyrielieson  and  Chrisielieson, 
which  are  Greek  words  signifying,  Lord  have 
mercy  upon  us,  Christ  have  mercy  upon  us, 
Gregory  acknowledgeth  that  he  was  the  first 
that  brjught  them  into  the  Latin  church,  more 
than  six  hundred  years  after  Christ,  to  be  said 
by  the  clerks  only,  and  not  by  the  people. 
Yet  it  is  not  to  be  thought  but  the  people  did 
puRicienily  understand  the  meaning  of  these 
words,  which  was  easily  learned.  "  But 
prayers  were  not  made,"  you  say,  "  to  teach 
or  increase  knowledge,  but  their  special  use 
is  to  offer  our  hearts,  desires,  and  wants  to 
God."  Paul  requireth  in  prayers,  that  they 
should  teach  and  instruct  other.s,  if  they  be 
public,  and  ourselves  at  least  if  they  be  pri- 
vate: for  we  can  no  more  say  Amen,  to  a 
prayer  pronounced  by  ourselves,  ihan  we  can 
to  a  prayer  pronounced  by  atiother,  if  we  un- 
derstand it  not.  Neither  is  it  the  special  use 
ofp-ayers,  to  offer  up  our  hearts,  desires,  and 
wants  to  God,  who  knoweth  them  before  we 
pray,  but  to  stir  up  otir.^elves  in  true  faith  and 
obedience,  to  depend  upon  God's  promises, 
and  to  acknowledge  his  infinite  benefits  to- 
wards us  :  whic;h  cannot  be  bv  any  words  of 
pravcrthif  is  not  understood  of  us.  For  as  of- 
fering our  hearts,  desires  wants,  &,c.  the  spiri!  j 
maksrh  intercession  for  us  with  groanings 
thit  cannot  be  uttered.  You  add  iiioreover, 
"that  the  simple  sort  cannot  understand  all 
psalms,  nor  the  learned  always  in  the  vulgar  i 
tongue.  What  then  ?  there  are  psalms  enough  I 


that  they  may  nae  as  prayefs,  and  study  to 
understand  the  rest  at  more  leisure :  yet 
again  you  press  us.  '^The  SHiiple  people 
when  they  desire  any  thing  of  God  specially, 
are  not  bound  to  know,  neither  can  they  tell 
to  what  petition  of  their  pater  noster,  theirde- 
mand  pertaineth."  Ai  the  least  wise  they  are 
bound  to  know,  ihat  all  things  meet  for  them  to 
demand,  and  God  to  grant  are  comprehended 
in  that  form  of  pr.ayer,  because  Christ  hath 
taught  them  when  they  pray,  to  say  :  our 
Father,  &-c.  And  they  can  according  to  their 
own  want  and  meaning  say.  Lord  grant  this 
or  that,  although  they  cannot  always  tell  to 
which  petition  their  demand  pertaineth  :  for 
i  t  tjiay  pertain  to  divers  petitions.  But  where 
you  say,  "  they  can  tell  no  more  what  is, 
thy  kingdom  come,  than  adveniat  regnum 
tuum."  I  think  the  simplest  papist  in  Eng- 
land, that  hath  any  love  of  truth,  will  say  you 
speak  untruly.  For  though  they  know  not  so 
well  as  learned  men,  specially  if  they  be  not 
any  thing  instructed  wherein  the  kingdom  of 
God  doth  chiefly  consist :  yet  common  sense 
leacheth  them,  that  there  is  great  glory,  pow- 
er, and  majesty  wished  unto  God  by  the  very 
word  of  kingdom  :  whereas  they  cari  have  no 
true  and  certain  conceit  of  the  Latin  words 
which  they  do  not  understand.  Whether  the 
request  for  their  sick  children  pertain  to 
"  thy  will  be  done,  or  lead  us  not  into  tempta- 
taiion:"  you  would  make  them  very  ignorant 
that  know  not.  Our  people,  God  be  thanked, 
are  taught,  that  all  things  pertaining  to  this 
life,  are  contained  in  daily  bread,  with  the 
condition  of  God's  will  in  all  things,  which 
goeth  before.  But  whereas  you  say  :  "  there 
is  no  more  necessary  for  them  to  know,  but 
that  this  orison  is  appointed  to  us  lo  call 
upon  God  in  all  our  desires,"  you  afiirm 
boldly  as  your  manneris,  withoiit  all  proofOr 
reason.  For  our  Saviour  Christ  delivered 
this  form  of  prayer,  to  teach  us  what  things 
we  should  ask  at  God's  hands,  and  what  not. 
How  we  should  ask  them  in  faith  at  our 
heavenly  Father's  hands,  what  things  chiefly, 
namelv,  such  things  as  pertain  to  God's  glory, 
and  wliat  those  be  :  such  thintrs  as  be  neces- 
sary for  ourselves,  and  what  they  be.  These 
and  such  things  by  Christ's  in.«titution,  that 
tausht  this  form  of  priyer,  are  necessary  to 
be  known,  and  not  only  to  know,  that  this  ori- 
son is  appointed  us  to  call  upon  God  in  all  our 
desires.  For  we  are  not  so  bound  lo  this 
form  of  prayer,  that  we  must  always  use  it, 
and  only,  but  we  may  use  other  forms  by  the 
examples  of  the  Apostles,  but  this  is  appointed 
to  bethepittern  if  all  other  forrns  of  prayers  : 
therefore  there  is  more  neces  ityfor  all  men 
to  know  that  shall  pray  aright,  or  use  this 
principal  form  orprayerrightlv,  "than  that  it  is 
appointed  to  us  to  call  upon  God  in  all  o\ir  de- 
si  res."  Further,  vou  snv,  "  the  translation  of 
such  holy  things  ofien  breedeth  manifold  dan- 
gers and  irreverence  in  the  vulffar,  as  to 
think  God  is  author  of  sin,  when  they  read, 
lead  us  not  into  temptation,  and  seldom,  any 
edification  at  all."  You  may  as  truly  say, 
the  teaching  of  these  holy  things  by  Christ,  lo 


230 


1  COiilNTHIANS. 


his  unlearned  disciples,  might  breed  such 
dangers  and  irreverence,  as  the  translation  of 
them,  and  so  you  should  blaspheme  directly, 
as  you  do  now  covertly-  But  neither  the 
teaching,  nor  the  translation,  breedeth  any 
such  danger,  but  rather  keepetli  men  from 
such  inconveniences :  and  breedeth  properly 
edification  of  God's  children,  though  wicked 
men  both  learned  and  unlearned,  pervert  all 
that  good  is,  to  their  condemnation.  Where 
you  say,  the  people  to  their  right  edification 
must  as  well  know  the  sense  as  the  words,  I 
agree  with  you:  but  first  they  must  know  the 
words  and  after  they  must  be  taught  the  sense 
and  meaning,  if  any  thing  be  obscure,  or  hard 
to  be  understood  in  the  words.  Paul  speak- 
ing of  the  edification  of  men's  minds,  will 
have  both  the  words,  and  the  sense  to  be 
understood,  but  you  by  your  will,  would  have 
neither:  for  it  is  not  possible  to  understand 
the  sense  of  words,  before  the  words  be  un- 
derstood. But  to  have  the  words  understood 
you  have  no  care,  nor  think  it  necessary,  how 
should  then  the  sense  of  those  words  be  un- 
derstood ?  Children  with  us  are  first  taught 
to  speak,  and  then  learn  to  understand,  be- 
cause the  words  must  needs  be  known  before 
the  sense.  And  therefore  the  learning  of  the 
scripture  even  from  infancy,  is  commended 
by  Paul,  though  you  woidd  malignly  cavil 
and  say,  what?  was  Timothy,  being  a 
child  of  five  or  six  years  old,  edified  or  in- 
creased in  knowledge,  by  knowing  the  holy 
scriptures?  We  confess  therefore,  that  the 
sense  is  necessary  to  be  had,  by  teaching  of 
parents  and  pastors:  but  the  understanding  of 
the  words  must  be  had  before  there  can  any 
rneaning  of  them  be  taught,  and  both  in  cha- 
rity, humility,  and  faith  must  be  practised, 
that  men  may  learn  to  pray  rightly. 

Your  conclusion  therefore,  is  a  most  bea- 
garly  and  shameless  petition  of  the  whole 
matter  in  question.  That  it  is  thouirht  by  you, 
which  are  the  wisest  and  godliest,  that 
prayers  private  or  public  in  Latin  be  most 
expedient  and  nothing  repugnant  to  Paul. 
For  that  the  wisest  and  eodliest  in  the  primi- 
tive church,  yea  of  the  later  church  for  800 
or  900  years  after  Christ,  were  of  a  contrary 
judgment,  I  have  proved  before  sufficiently. 
By  the  very  words  of  Paul  I  have  showed, 
that  public  prayer  expressly  and  principally, 
and  private  prayer  consequently,  in  a  tongile 
not  understood,  is  repugnant  to  Paul.  I  have 
also  showed,  that  the  Latin  tongue  is  no  more 
holy  than  any  other  tongue,  seeing  God  by 
sending  his  Spirit  in  fiery  louGfues,  hath  con- 
secrated all  tongues  to  speak  the  ffreat  and 
worthy  praises  of  God.  Acts  2.  Therefore 
for  God's  truth,  and  the  edifying  of  his  church, 
it  is  the  custom  of  God's  church,  to  strive 
even  to  the  death.  The  saying  of  Augustin 
doth  nothing  touch  this  case,  seeing  prayer 
in  an  unknown  tongue,  was  never  practised 
nor  observed  of  the  whole  church  through 
the  whole  world. 

Chapter  15. 
1.  The  text  is  plain,  which  I  marvel  not,  if 


your  blind  eyes  cannot  see,  thai  Paul  deli- 
vered the  doctrine  of  Christ's  death  and  resur- 
rection, according  to  the  Scriptures,  he  deli- 
vered no  unwritten  verities. 

10.  It  hath  been  often  answered,  man's  will 
is  free  from  constraint,  but  not  from  the  thral- 
dom unto  sin.  Therefore  1  may  say  with 
Augustin, '-Why  do  men  presume  so  much 
of  the  possibility  of  nature  ?  it  is  wounded,  it 
s  maimed,  it  is  vexed,  it  is  lost,  it-hath  need 
of  a  true  confession,  and  not  of  a  false  defence. 
De  nat.  el  srat.  cap.  53.  "Free  will  made 
captive  or  tnrall  availeth  nothing  but  to  sin, 
to  justice,  except  it  be  delivered  and  helped 
by  God,  it  availeth  not.  Cont.  2.  ep.  pel.  lib. 
3.  cap.  8. 

10.  We  acknowledge  the  concurrence  of 
man's  will,  free  from  constraint,  but  not  free 
to  consent  to  God,  before  it  be  enlarged  by 
Christ.  For  our  translation,  beside  the  right 
construction,  according  to  the  phrase,  Hie-  •  -^ 
rom  is  a  warraiit,  who  translateth  it ;  the 
grace  of  God  which  is  in  me,  lib.  2.  ado.Jovi- 
riianum,  and  in  Hier.  cap.  13.  which  also^ofc. 
Maur.  followeth  in  Hier.  cop.  13.  lib.  6.  ^he 
grace  of  God  which  is  with  me,  lib.  2.  advers. 
Pelag.    et  Ep.  ad  Prinripium.      The    rest  of  • 

your  vain  cavils,  are  already  confuted.  c 

15.  Our  first  Apostles  were  the  Apostles  of  ' 
Christ  and  not  of  Gregory.  But  although 
Gregory  and  Augustin,  in  all  points  did  not 
teach  the  true  faith  to  the  Saxons,  yet  seeing 
they  taught  the  true  faith  in  all  points  neces- 
sary to  salvation,  our  country  hath  not  beliaeved 
in  vain,  nor  all  our  forefathers  are  deajl  in 
their  sins. 

32   An  impudent  slander,  we  take  not  away  « 

fasting,  nor  derogate  any  thing  from  the'  due  _ 

estimation  thereof,  which  Ambrose  calleth  l 
merit.  But  that  he  acknowledgeth  no  merit,  ^ 
or  desert  of  our  works,  to  stand  before  God's  « 

judgment,  his  words  are  plain.  Exhort,  ad. 
virg.    "  Every  one  is  justified  by  the  Lord,  * 

not  of  worksi  but  of  faith,  for  as  the  event  of 
destiny  is  not  in  our  power,  but  such  as 
chance  has  brought,  so  the  grace  of  our  Lord 
is  given,  not  as  of  merit  of  hire,  but  as  of  his 
will,  whence  have  I  so  great  merit,  when 
mercy  is  my  crown."  And  in  the  same  Epis- 
tle ad  Vercellenses,  he  saith,  that  unto  God's 
judgment,  "Only  faith  shall  accompany"  you. 
Justice  also  shall  be  your  companion,  if  faith 
go  before  you."  These  places  are  sufficient 
to  declare,  that  he  speaketh  of  the  fruits  of 
faith  and  repentance,  not  of  the  proper  causes 
of  justification  and  salvation,  when  he  saith, 
"  we  wash  away  our  sins  by  fasting,"  &.c. 

41.  As  the  stars  difl^er  in  glory,  not  accord- 
ing to  their  merits,  but  according  to  God's 
gift  in  their  creation :  so  the  bodies  of  Saints 
shall  differ  in  glory,  not  according  to  their 
merits,  but  according  to  God's  free  gift  in  the 
resurrection. 

44.  Wf  acknowledge  the  true  body  :  nd 
blood  of  Christ  to  be  eaten  and  drun  of  the 
worthy  receiver  after  a  spiritual  manner.  But 
your  heretical  device  of  the  presence  of  his 
body  carnally  and  corporally  in  the  Sacra- 
ment, destroyeth  the  truth  and  the  substance 


1.  CORIiVTHIANS. 


231 


of  his  natural  body,  which  though  it  he  now 
since  his  resurrection  a  apiriiuul  body,  yet  it 
retainetli  all  essential  properties  of  a  true  body 
and  so  shall  our  bodies  alter  the  resurrection, 
being  inade  contorniable  to  his  glorious  body, 
Phil.  3,  21,  not  10  be  incircumscripiible,  insen- 
sible, without  quantity  and  dimension,  and  ex- 
tension ot  place  or  in  many  places  at  once,  as 
you  are  enforced  to  affirm  the  body  of  Christ 
to  be.  Thereioreag  our  bodies,  being  made  spi- 
ritual, shall  notwithstanding  be  circumscripti- 
ble,  sensible,  regaining  quantity  and  dimension, 
or  spaces  of  place,  and  be  in  one  only  place  at 
once,  so  is  the  body  of  Christ  now  glorified. 

CuAPTEa  16. 
8.  That  the  feast  of  Pentecost  was  not  in- 
stituted and  kept  by  the  apostles,  as  it  was  in 
the  latter  time,  is  manifest  by  the  dissension 
that  arose  between  Anicetus  and  Polycarp, 
Victor  and  the  east  churches,  about  -the  cele- 


bration of  Easter  ;  for  Whitsuntide  followeth 
the  account  ot  Easter.  If  the  apostles  had 
kept  and  instituted  those  feasts,  they  would 
have  beenuniformlykept  ot  all,  but  there  was 
no  certain  order  ot  keeping  these  leasts,  be- 
fore the  council  of  Carthage  4.  c.  65.  Nei- 
ther do  Ambrose  nor  Augustin  say,  that  these 
feasts  W(  re  instituted  by  tlie  aposiles,  as  they 
were  observed  afterward.  By  this  place  it 
can  no  more  be  proved,  that  Whitsuntide  was 
instituted  and  observed  by  the  apostles,  than 
that  the  feast  of  unleavened  bread  was  insti- 
tuted and  observed  by  them,  of  that  which  is 
written,  Acts.  20.  6,  or  the  Jewish  fast.  Acts 
27.  9.  But  the  matter  of  festivities  is  not  so 
great,  that  we  will  strive  one  with  another  for 
them,  as  Victor  did  with  the  bishops  of  the 
east,  and  was  countermanded  by  them,  and 
sharply  rebuked  by  other  bishops  of  the  west, 
for  his  contention  about  matters  unnecessary. 
Euseb.  lib.  5.  cop.  25.  26. 


THE  ANSWER  TO  THE  ANNOTATIONS  ON  SECOND  EPISTLE  OF 
PAUL  TO  THE  CORINTHIANS. 


Chapter  1.  I 

5.  The  communion  between  Christ  and  his  | 
members  being  rightly  weighed,  proveth  not  [ 
that  any  force  ol  merit  or  satisfaction  is  to  be  ' 
attributed  to  the  works  of  holy  men  :  it  only 
proveth  that  such  works  are  accepted  of  God 
for  the  righteousness  of  Christ,  which  is  im- 
puted to  all  his  members,  not  that  their  works 
merit  justice  or  satisfy. 

5.  The  cause  and  not  the  punishment  mak- 
eth  martyrs  of  God,  and  therefore  the  Papists 
suffering  in  England  for  horrible  treason  and 
rebellion,  or  for  their  heresy,  may  be  brought 
into  a  fool's  paradise,  but  never  can  have  the 
true  comfort  of  spirit,  that  God's  children  1 
have, 'which  sutler  for  the  truth  and  for  righ- 
teousness. 

11.  The  prayers  of  the  faithful  in  this  life 
have  testimony  and  warrant  of  the  scripture, 
and  therefore  ought  of  charity  to  be  desired, 
and  granted.  So  have  we  not  for  invocation 
of  Saints,  which  is  a  sufficient  reason  why 
we  ought  not  to  call  upon  them.  And  it  is  in- 
jurious to  Christ,  to  make  any  more  media'ors 
in  heaven  tiian  Christ.  For  we  have  but  one 
Mediator,  saith  Paul,  the  man  .lesus  Christ, 
when  he  speaketh  expressly  of  prayers  and 
intercession,  1  Tim.  2.  5.  Again,  they  stand 
not  with  our  confidence  in  Christ,  seein!?  we 
cannot  call  upon  ihem  in  whom  we  believe 
not,  Ro7n.  10.  11.  And  our  faith  ousht  to  be 
only  in  God  by  Christ,  1  Pet.  1.  21.  Bv  prayer 
to  Saints  in  heaven,  we  should  ascribe  unto 
them  that  which  is  proper  to  the  Divinity,  to 
know  our  hearts,  and  to  hear  so  many  men's 
prayers  at  once.  Whether  they  prav  for  us, 
because  the  scripture  doth  not  teach  us,  we 
cannot  define ;  we  know  that  the  mediation, 
advocation,  and  intercession  of  Christ  arc  suf- 
ticient  for  us. 


11.  The  thanksgiving  of  many  in  the  church 
is  acceptable  to  God,  but  hereof  it  followeth 
not,  that  idolatrous  processions,  stations  and 
pilgrimage  of  the  Papists  be  acceptable  any 
more,  tlian  the  like  solemnities  ot  Pagans  and 
Turks. 

14.  The  travail  of  teachers  and  the  obedi- 
ence of  their  hearers  give  matter  of  re- 
ward, according  to  God's  merciful  promise, 
but  not  merit  of  work,  or  reward  in  respect 
of  merit. 

18.  They  are  not  void  o^the  spirit  of  peace, 
constancy,  and  verity,  that  retract  some  of 
their  writings,  in  which  they  perceive,  that 
they  have  declined  from  the  truth.  But  see- 
ing they  confess  themselves  to  be  men  that 
may  be  deceived,  they  are  indued  with  the 
Spirit  of  humility,  that  retract  their  own  wri- 
tings, and  submit  them  tq  the  truth.  So  did 
Augustin  write  special  hooks  of  retracta- 
tions. But  concerning  the  substance  of  doc- 
trine necessary  to  salvation,  God  be  praised, 
the  Protestants'continue  constant  without  any 
alteration  or  change.  As  for  ceremonies  and 
forms  of  service,  thev  may  he  changed  so  of- 
ten as  the  church  shall  see  cause.  Yet  have 
we  made  no  great  alteration  these  forty 
years  :  and  therefore  our  doctrine  being  al- 
ways the  same,  agreeable  to  the  scriptures, 
the  note  of  false  apostles  and  heretics  doth 
bv  no  means  agree  to  us,  but  rather  to  Pa- 
pists; who  as  their  doctrine  is  contrary  to 
the  scriptures,  so  are  they  driven  daily  to  in- 
vent new  shifts  of  descant  to  cover  their 
shame,  as  their  nevv  doctrine  of  merit  of  con- 
dignity,  of  the  first  and  second  justificaiion, 
of  the  shedding  of  Christ's  blood  in  the  sacri- 
fice of  the  mass,  and  many  other  like  fanta- 
sies, unknown  or  unallowed  of  their  teachers 
the  school-men,  beside  the  old  controversies 


23e 


II.  CORIInTHUIvS. 


of  the  school-men  themselves,  and  of  the  di- 
vines and  canoiiifts,  un.ong  which,  that  )a- 
mous  quesiion  is  noi  yet  decided:  whether 
the  council  be  above  ihe  pope,  or  the  pope 
above  the  council .'  And  whether  of  them  can- 
not err,  to  omit  your  new  porioises,  primers, 
calenders,  and  alteration  ot  the  whole  course 
ot  the  year,  whereby  it  is  manifest,  that  in 


came  from  the  Novatians,  that  they  should 
be  ordahied  again,  and  so  conimue  in  the 
clergy,  CaM.  8.  Likewise  of  them  that  were 
clerks  among  the  Faulianisis  ai.d  Cata}.hy- 
ges,  if  ihey  were  found  blameless  and  irre- 
provable,  that  they  should  be  ordained  again 
by  a  Bishop  of  the  Catholic  church,  Cunt.  li). 
As  for  confirmation   by  imposition  of  hands, 


changes  and  alterations  you  go  far  beyond  us.  !  Aiigiistin  doubleth  not,  but  it  might  be  rtittr 
'Z'i.  The  apostle  spealieth  manifestly  of  the  j  ated,  because  it  was  no  sacrament,  but  prajer 

spiritual   and   inv\aid   seal   of  God"s   Spirit,  ^.     ,  -         . 

whereof  baptism  is  an  outward  seal  in  our 

booies,   and   giveth   not  grace  of  the  work 

wrought:  for  then  the   baptism  of  Heretics 

out  of  the  church  should  give  the  grace  of 

regeneration,  before  the  baptized  come  into 

the  church,  which  is  a  foul  absurdity.    Aii^. 

tp.  50.    And  although  the  baptism  of  Christ 

Js   not  to  be  repeated,   being  given   in   the 

church,  or  out  of  the  church,  vet  having  no 

viiiue  but  in  tiie  church;  yet  the  popish  fan- 
tasy of  the  indelible  character,  hath  no  ground 

in  ihe  scripture.     And  it  were  a  monstrous 

absurdity,  to  hold  that  he  that  hath  utterly, 

maliciously,  and  advisedly  renounced  Chris- 
tianity, blasphemed  Christ,  and  circumcised 
himself  to  be  a  .lew,  or  Mahometist,  should 
siill  retain  this  character  of  bapti.'-in,  as  a 
cognizance  of  his  Christendom.  Indeed  there 
is  a  difference  of  him  from  one  that  was  ne- 
ver baptized,  for  his  case  is  more  damnable 
and  irrecoverable,  Hch.  6.  And  in  that  he 
was  once  consecrated  to  God,  and  hath  not 
ignorantly  nor  of  infirmity,  but  wilfully  and 
maliciously  rejected  his  profession,  he  hath 
no  interest  in  the  right  of  the  church,  neither 
can  he  be  renewed  by  repentance. 
Hierom,  in  4  ad  Ephe/t.  doth  not  refer  the 


over  a  man.  Be  laptum.  cont.  Duiuiist.  lih. 
3.  cap.  16.  Neither  hereof  doth  follow,  nor  of 
any  thing  that  he  saiih,  the  indelible  charac- 
ter whicli  a  man  cannot  lose  by  any  a^os'acy 
and  wilful  renouncing  of  Chn'siisn  religion. 
for  confirmation,  you  quote  the  Council  of 
Tarracon,  which  is  of  good  antiquity,  yet  not 
most  ancient,  lor  it  was  holden  about  five 
hundred  years  alter  Christ,  and  yet  there  is 
no  such  matter  in  the  acts  of  that  Council. 
Gratian  indeed  citeih  such  a  decree,  \\l;ith 
is  not  there  to  be  found,  therefore  it  is  either 
forged,  or  else  taken  out  of  some  other  Coun- 
cil of  Tarracon  of  later  time.  And  iher^ore 
as  your  conceit  of  indelible  character  hath 
no  iota  in  the  scriptures  to  maintain  it,  so 
hath  it  no  testimony  of  the  ancient  fathers  and 
Councils  to  avow  it. 

'24.  This  is  nothing  else  but  a  lewd  and  sense- 
less slander  of  Calvin  and  us,  that  we  despise 
lordship,,  because  we  will  not  be  subject  to 
the  tyrai^ny  of  Antichrist,  that  would  be  lord 
of  our  faith,  and  arrogaieth  umo  hiniseif  au- 
thority to  make  new  articles  of  laiih,  which 
have  no  ground  or  warrant  in  the  word  of 
God.  But  Calvin  did  willingly  acknowledge 
all  authority  of  the  ministers  of  the  churtli, 
which  the  scripture  doth  allow  unto  them, 
nd  both  practised  and  submitted  himself  to 


seal  oi  the  Spirit  to  baptism.     In  the  short 

comment  thai  goeth  under  his  name,  he  saith:  j  the  discipline  of  the  church,  and  the  lawful 
"You  have  received  the  seal  of  the  Holy  governors  thereof,  although  he  would  not 
Ghost,  in  the  day  of  your  baptism  you  began  yield  unto  the  tyrannical  yoke  of  the  Pope, 
to  have  a  new  seal,"  but  that  this  seal  is  in-  who  is  neither  sovereign  of  the  church  nor 
delible,  he  saith  not.  Ambrose  proveth  that  any  true  member  of  the  same.  Yea,  Calvin 
we  are  sealed  not  only  in  body  by  the  water,  I  and  we  submit  ourselves  not  only  to  the  au- 
but  also  in  heart  by  the  Holy  Ghost,  but  that  '  thoriiy  of  the  church,  but  also  of  the  civil  ma- 
the  seal  of  baptism  by  water  is  indelible,  he  gistrates  to  be  punished,  if  we  shall  be  found 
saith  not,  nor  any  thing  to  that  effect.  Cyril  to  teach  or  do  any  thing  contrary  to  the  doc- 
hath  words  sounding  to  the  contrary:  "If  trine  of  faith,  received  and  approved  by  the 
thou  dost  counterfeit,  nevertheless,  men  do  church  ;  whereas  the  Popish  clergy,  in  causes 
baptize  thee,  but  the  Spirit  doth  not  baptize  I  of  relieion,  will  not  be  subject  to  the  temporal 
thee.  But  if  thou  contest  of  faith,  men  truly  j  governor's  judgment  and  correction, 
do   minister  that  which    may  be  seen,   and 

withal  the  Holy  Ghost  doth  work  great  things  Chapter  25. 

invisible.  Thou  shalt  receive  armour,  terri-  .  6.  This  Corinthian  was  excommnnicafed 
ble  to  the  devils,  which  armour  if  thou  shait  untilhisrepentanceshouldappear,which,when 
not  cast  away,  thou  shalt  have  a  seal  upon  '  it  was  sufficiently  declared  to  the  satisfaction 
thy  soul,  nnto'which  the  devil  will  not  come."  of  the  church,  the  Apostle  taketh  order  for 
Dionvae  hath  nothing  to  the  purpose.  Thus  '  his  absolution  and  restitution,  reversing  the 
you  delude  your  reader  commonly  with  blind  band  of  excommunication  w  herein  he  stood 
quotations.  bound.    And  this  indeed  is  a  plain  example 

Augustin  indeed  doth  rightly  convince  the  !  of  the  power  of  the  Apostles,  and  of  the 
Ponatists,  that  the  sacrament  of  baptism  '  church,  in  binding  and  loosing,  retainirig  and 
ought  not  to  be  reiterated,  because  it  is  the  remitting  of  sin,  w  hich  is  punishing  and  par- 
wal  or  character  of  regeneration,  which  doning,  according  to  the  discipline  of  the 
l»«ing  once  given,  by  God's  ordinance  is  not  !  church.  We  acknowledge  also,  that  in  such 
to  be  repeated  :  the  like  he  saith  of  Ordina-  open  and  notorious  sins,  whereby  the  church 
tion.  But  the  general  Council  of  Nice  de-  j  is  offerided,  inward  repentance  is  not  suffi- 
weed  contrary  to  liis  opinion,  of  them  that    cient   for  reconcilement,  but  after  sharp  dis 


11.  CORINTHIANS. 


233 


eipline,  the  penitent  must  in  outward  beha-  • 
viour  of  sorrow  and  iiunible  conlession,  niulic 
some  piece  of  saiistactioii  to  the  church,  i 
For  bodily  punishment  or  pecuniary  mulct,  | 
whereby  you  set  the  discipline  ot  the  church  | 
to  sale,  It  may  be  laid  on  by  the  discretion  of 
the  Christian  magistrate,  but  it  is  not  proper 
to  the  discipline  of  ilie  church,  neither  can  it  | 
be  slathered  by  the  word  firin^m,  which  signi-  j 
ftetti  rebuke,  reprehension,  chiding,  &.C.,  as  i 
the  text  is  plain.  .   j 

Thirdly,  we  acknowledge  that  the  govern- 1 
ors  of  ihe  clmrch  are  to  measure  the  time  of 
correction  as  it  may  be  most  agreeable  to  the 
parly's  good,  and  the  church's  edificaiion. 
But  your  last  collection  of  the  whole  handling 
of  this  offender's  case  is  an  impudent  and  ma- 
licious slander  of  tlie  Protestants,  that  all  ec- 
clesiastical discipline  is  supertiuous,  because 
Christ  hath  saiistied  enough  for  all.  We  af- 
firm i:ideed,  that  no  punishment  laid  upon 
any  man's  per.soii,  either  by  himself,  or  by  the 
church,  is  any  satisiaction  to  the  justice  of 
God  for  his  sins,  because  Christ  only  hath  and 
was  able  to  make  such  satisfaction :  yet 
temporal  punishment  for  chastisement,  ec- 
clesi;istical  discipline,  for  satisfaction  of  the 
church,  and  amendment  of  open  otienders, 
are  necessary  by  the  ordinance  of  God's 
word,  and  in  our  church  are  practised  by  us. 

The  doctrine  of  the  Prophets,  .John  Bap- 
tist, Christ,  and  the  Apostles,  of  repentance  to 
be  showed  by  every  man  in  his  own  person, 
we  acknowledge  :  but  not  to  satisfy  the  jus- 
tice of  God,  which  w-as  performed  only  by 
Jesus  Christ,  who  in  his  own  person  hatii 
purged  us  from  our  sins,  and  is  set  down  at 
the  right  hand  of  magnificence  in  the  highest, 
Heb.  1.  3,  and  from  thence  shall  come  to  judge 
all  them,  that  under  hypocritical  colour,  go  j 
about  to  derogate  from  the  glory  of  his  per-  j 
feet  redempiion.  j 

Th  It  which  the  ancient  fathers  and  coun- 
cils do  speak  and  prescribe  of  timesof  repent- 
ance, and  enjoining  of  penance,  pertaineth  to 
the  discipline  of  the  church,  which  we  ac- 
knowledge And  the  word  s:itisfactionwhicii 
they  use,  signifieth  the  performance  of  ihe 
same  to  the  satisfaction  of  the  church,  and 
not  to  the  justice  of  God,  as  though  all  pun- ! 
ishment  due  tor  our  sins  were  not  satisfied 
by  Christ,  who  was  smitten  for  our  sins, 
and  wounded  for  our  transgressions,  and  by 
whose  stripes  we  are  healed.  la.  53.  1 
Peter  2.  24. 

9.  The  Apostle  challongeth  their  obedience 
in  all  things  that  were  agreeable  to  the  com- 
mandments of  God,  and  not  absolutely  in  any 
thing  that  he  should  command  of  his  own 
will.  For  if  I  myself,  saith  he,  preach  ano- 
ther Gospel,  let  me  be  accursed.     Gal.  1. 

10.  Theodoret's  words  be  these:  "Saying 
more  abundant  sorrow,  he  showeth  that  his 
repentance  was  great,  yet  he  calleth  the  re- 
mission grace,  showing  that  his  sin  was 
grea'  er  than  his  repentance." 

10.  All   men   may  worthily  marvel   at  the 
high  pride  of  Antichrist,  that  presumelh   by 
his  bulls  to  give  pardons   of  so  many  thou- 
30 


sand  years,  or  else  plenarily  for  all  sins  a 
pcena  el  culpa  both  from  the  pain  and  tlie  fault, 
which  is  not  so  ancient  as  Gregory's  time 
by  many  hundred  years,  l-'or  the  first  in- 
stitutor  of  Jubilee  pardons  was  Boniface 
the  Eighth,  Anno  1300.  And  not  long  after, 
the  CouniJii  of  Vienna  found  many  abuses 
in  pardoners,  and  made  orders  for  ihem 
which  took  little  place,  because  their  occu- 
pation was  so  greatly  for  the  Pope's  profit. 
But  because  you  go  about  to  establish  them 
by  authority  of  scripture  ;  first  it  is  manifest 
that  the  authority  of  binding  and  loosing,  re- 
mitting and  retaining  of  sins,  pertainetti  ge- 
nerally to  all  the  Apostles  alike,  and  lo  every 
pastor  in  his  cure  :  and  therefore  Allen  him- 
self confesseth,  that  the  Pope  hath  no  more 
power  to  remit  sins  than  every  siiiii)le  priest. 
"  Yea  we  attribute  a  great  deal  more  power," 
saith  he,  "  to  any  simple  and  base  priest  in 
this  case,  and  by  the  force  of  the  sacrament 
of  penance,  than  we  do  to  the  highest  Pope 
or  patriarch  in  the  wmld  out  of  the  sacra- 
ment," in  his  book  of  pardons,  cap.  2.  Se- 
condlv,  concerning  the  power  of  binding  and 
loosing  in  discipline,  we  acknowledge  that 
the  church  hath  power  to  release  or  remit 
and  pardon  such  e.\ercise  of  humiliation  and 
penance,  as  is  appointed  by  the  same,  for 
trial  of  the  repentance  of  notorious  offenders. 
So  did  Cyprian  and  the  churches  of  Africa 
wiih  him,  when  they  saw  it  most  convenient 
for  the  edifying  of  the  church,  and  conHrming 
of  the  parties  to  endure  persecuiion  that  was 
at  hand.  But  this  maketh  nothincr  for  the 
Pope's  pardons  that  are  bought  and  sold  for 
money,  beside  his  usurpation  of  pardoning 
not  only  the  penalties,  but  also  the  sins. 
But  where  you  say  Paul  might  longer  have 
kept  this  ofTender  in  temporal  punishment, 
when  his  repentance  was  sufficiently  proved 
and  declared,  you  speak  beside  the  book. 
As  also,  when  you  say,  he  was  justly  holden 
under  correction  for  some  satisfaction  of  his 
fault  passed  during  the  Apostle's  pleasure, 
you  would  ascribe  unto  him  a  tyrannical 
power,  from  which  he  was  most  free,  to  hold 
men  in  punishment  during  his  pleasure.  But 
he  acknowledgeth  that  hi.»  power  vvas  to 
edify,  and  not  to  destroy,  and  therefore  fear- 
ing "lest  he  should  be  prevented  by  Satan,  to 
the  destruction  of  him  whom  he  desired  to 
save,  he  showpth  that  it  is  high  lime  to  re- 
concile the  offender,  and  saith  this  rebuke 
was  sufficient  that  wjs  given  of  many,  there- 
fore the  church  ought  to  be  satisfied  there- 
with. Wherefore  here  is  not  properly  any 
pardon  of  longer  time  appointed,  but  release 
and  loosing  of  the  censure  and  bond  ot  ex- 
communication. Yet  you  will  say  that  the 
Apostle  for  his  pleasure,  notwiih.stnnding  any 
doubt  of  Satan's  prevention,  notwithstanding 
ihis  rebuke  was  sufficient,  might  still  have 
kept  him  in  temporal  affliction,  which  were 
as  great  tyranny  as  any  could  be.  As  for 
satisfaction  to  God's  justice  for  his  fault 
past,  ihe  scripture  knoweth  no  such  ;  neither 
doth  Theodoret  once  mention  any  such  mat- 
ter, but  rather  the  contrary,   ob  appeareth  by 


334 


II.  CORINTHIANS. 


his  words  upon  the  si.\th  verse,  which  I 
have  set  clown,  ver.  10.  He  showeth  that  his 
repentance,  ihouyh  it  were  great,  was  no  sa- 
•isfaction  to  GoU,  seeing  his  reconciliation 
whicli  was  in  the  name  of  God  is  called  grace, 
wliich  must  be  tree  and  without  all  respect 
of  merit  or  satisfaction.  Therefofe  a  Chris- 
tian indulgence  and  pardon  isnot  a  remission 
and  pardon  of  temporal  punishment  due  to 
the  justice  of  God  lor  sins  by  God  forgiven  : 
out  either  a  declaration  and  assurance  of 
God's  remission  of  sins,  most  freely  for 
Chrisi's  sake,  to  all  them  that  are  truly  pe- 
nitent, or  else  a  release  of  the  censure  of  the 
church  to  them  that  have  showed  tokens  of 
repentance  and  sorrow  for  their  sins,  sufK- 
cient  for  the  satisfaction  of  the  churcli,  that 
by  the  evil  example  was  offended.  As  fdr 
sickness  and  other  temporal  scourges,  where- 
with God  chastiseth  his  children  lor  their  re- 
formation, and  not  for  satisfying  of  his  jus- 
tice, all  the  Pope's  pardons  that  ever  were, 
are  not  able  to  release  one  fit  of  an  ague, 
much  less  any  thing  due  to  God's  justice  not 
satisfied  by  Christ.  Where  you  say  Christ 
forgave  the  adulteress,  not  only  her  sins,  but 
also  temporal  punishment  due  for  the  same  : 
first  it  is  unfitly  gathered  that  he  forgave 
the  punishment  due  by  the  law  for  adultery, 
because  he  did  not  condemn  her,  being  not 
appointed  to  execute  such  civil  and  temporal 
punishment.  He  forgive  the  thief  upon  the  j 
cross,  but  he  did  not  deliver  him  from  execu-  , 
tion.  Secondly,  it  is  fondly  collected  of  that  | 
exiraordinary  example,  what  the  servants  of  j 
Christ  must  do,  or  may  do  at  their  pleasure, ' 
having  a  rule  whom  to  cast  out,  and  whom  1 
to  receive,  whose  sins  to  bind,  and  whose  to  | 
loose.  I 

10.  That  remissions  were  granted  in  the! 
Primitive  Church  sometimes,  at  the  request  of  j 
the  confessors  and  martyrs,  is  true  ;  yet  so,  ' 
that  they  were  admonished  also,  not  to  be 
too  pitifiil  in  making  such  requests,  whereby 
the  rigour  of  the  discipline  without  just  cause 
might  be  weakened,  as  appeareth  by  Cyprian, 
Ep.  11,  where  he  writeth  to  the  martyrs  and 
confessors  for  the  same  purpose.  But  where 
you  say  those  remissi  jns  and  indulgenc  s 
were  granted  "  by  communicating  the  satis- 
factory w.orks  of  one  to  another,"  citing  the 
epistles  of  Cyprian,  it  is  an  impudent  forgery, 
as  many  others  you  CDirnnit,  for  there  is  no  ; 
such  thing  in  these  epistles.  And  where  vou  i 
say,  they  "  cave  their  letters  to  that  end  to  ! 
Bishops  in  the  behalf  of  divers  their  Christian  , 
brethren  :"  the  truth  is,  tliey  gave  their  letters  I 
of  request  for  the  restitution  of  such  as  had  1 
iailen,  but  not  to  communicate  the  satisfac-  I 
torv  works  of  one  to  an  )ther.  I 

Cyprian  writintr  to  the  martyrs  about  their  \ 
letters,  saiih,  "  VVhereas  you  directed  your 
letters  unto  me,  in  which  you  required  that 
your  desires  might  be  examined,  and  that 
peace  might  be  given  to  certain  that  had  fallen, 
when  after  the  persecution  should  be  ended, 
we  should  begin  to  be  gathered  together  with  , 
the  clergy,  they,  contrary  to  the  law  of  the 
Gospel,  and  also  contrary  to  your  honourable  1 


petition  before  repentance  performed,  before 
confession  made  of  a  most  grievous  and  ex- 
treme offence,  before  the  hand  was  laitl  i  n  by 
the  Bishop  and  clergy  unto  repentance,  were 
bold  to  offer  peace  to  them  that  were  fallen, 
and  to  give  them  the  PJucharist,  that  is,  to 
profane  the  holy  body  of  our  Lord."  Epist 
11.  You  see  plainly  their  letters  were  of 
petition  and  desire,  and  not  ol  communicating 
their  satisfactory  works.  Or  if  you  will  needs 
say,  without  warrant,  they  were  of  commu- 
nicating satisfactory  works,  you  cannot  be 
ignorant  what  Cyprian  writeth  in  these  let- 
ters in  Episi.  15,  which  you  cite,  "  that  with- 
out discretion  and  examination  of  every  per- 
son, thousands  of  letters  were  daily  given 
contrary  to  the  law  of  the  Gospel,"  by  the, 
martyrs  and  confessors,  which  were  corrupt- 
ed and  drawn  to  give  them  by  the  ambitious 
and  importunate  intreaty  of  such  as  had  pol- 
luted themselves  with  wicked  sacrifices. 
That  such  communication  of  saiisfaciory 
works,  is  agreeable  to  the  intercourse  of 
Christ's  members,  and  the  justice  of  God, 
you  cite  2  Corinth  8,  where  the  Apostle 
speaketh  of  the  mutual  communication  of 
God's  graces  and  gifts,  not  of  saiislactory 
works,  as  we  shall  declare  more  at  large 
when  we  come  to  that  text,  and  your  note 
upon  it.  But  where  the  Apostle  confesseth 
the  want  of  such  passions  as  Christ  had  to 
suft'er  in  his  members,  he  is  far  from  that 
blasphemy  that  Christ  should  want  the  satis- 
factory works  of  his  servants  to  supply  the 
want  of  his  passion.  And  therefore  you  can 
never  in  any  lawful  form  or  argument  infer 
either  that  any  works  of  men  are  satisfaciory 
to  God's  justice,  or  that  they  are  communi- 
cable or  applicable  to  others,  or  that  the  Pope 
or  any  other  hath  the  dispensing  or  applica- 
tion of  them.  Make  your  syllogisms  when 
you  dare,  you  blasphemous  heretfcs,  and  the 
world  shall  see  how  assuredly  you  infer  these 
things. 

10.  It  is  well  you  confess  that  Christ  hath 
more  vicars  on  earth  than  Peter  and  his  suc- 
cessors. But  as  for  our  translation,  the  cir- 
cumstance of  the  text  doth  rather  require  that 
the  Apostle  did  pardon,  not  of  any  private- 
corrupt  affection,  but  sincerely  in  the  sight  of 
Christ:  yet  do  we  neither  condemn  your 
translation,  or  mislike  the  sense;  that  the 
Ministers  in  the  person  of  Christ  do  bind 
and  loose,  remit  and  retain  sins.  But  that  our 
translation  is  not  heretical,  the  ancient  Fa- 
thers do  testify  which  approve  it.  Theodoret 
expounding  these  words,  saith,  "I  do  this," 
saiih  he,  "Christ  beholding  and  ratifying  that 
which  is  done."  Chrysostom  saith  in  2  Co- 
rinth. Horn.  3.  "  What  is  in  the  face  of 
Christ?  either  after  God,  or  unto  the  glory 
of  Christ."  Oecumenius  upon  this  place  saith, 
"Doing  this  according  to  Christ,  and  doing 
this  as  it  were  in  the  si^ht  of  Christ,  or  unto 
the  glory  of  Christ,  that  his  name  and  person 
may  be  glorified,  seeing  the  benignity  of  his 
disciples  is  the  glory  of  Christ."  These 
fathers  of  the  Greek  Church  were  as  like  to 
understand  the  Greek  phrase  as  any  other. 


11.  CORINTHIANS. 


235 


at  leastwise  they  discharge  us  of  heretical 
tran-lation.  That  Pope's  pardons  release  not 
only  temporal  punishment,  you  shall  be  con- 
victed by  the  Pope's  pardons  themselves. 
Pope  Boniface  tiie  Eighth,  in  his  grand  and 
first  .lubilee  pardon  that  ever  was  granted, doth 
grant,  '"  Not  only  lull  and  large  [)ardon,  but  a 
most  lull  pardon  ol  all  tneir  sins."  And  many 
other  parilo  .s  do  testily  that  the  Pope  doth 
grant  pardon  not  only  ot  niany  thousand  years 
and  lents  ot  penance,  but  also  remission  of 
the  seventh  part,  or  the  third  part  of  all  their 
sins,  yea  the  full  remission  of  all  their  sins: 
as  is  to  be  seen  in  a  printed  pardon  "ranted 
by  Pope  Leo  the  Tenth,  Anno.  1513,  to  the  hos- 
pital of  S/nritn:^  in  mixia  almce  urbia:  In  whose 
name  he  presumeth  those  things  it  is  not  ma- 
terial, but  who  gave  him  the  authority  ?  As 
for  the  power  to  remit  all  sins  granted  to 
every  priest,  by  Allen's  confession,  it  pertain- 
eth  nothinor  to  the  pope's  pardons. 

11.  By  the  circumstance  of  the  text  it  is 
manifest,  that  the  earnest  and  hearty  repent- 
:  nee  of  the  party  bound,  being  sufficiently 
known,  is  the  cause  that  should  move  the 
Church  to  release  the  bond  of  excommutiica- 
tion.  Council  of  Nice,  Can.  11.  That  chiefly 
their  minds  and  fruits  of  repentance  must  be 
observed,  and  they  that  show  their  repentance, 
not  only  in  words,  but  also  in  truth,  the  bishop 
is  appointed  to  deal  more  gently  with  them, 
than  that  they  shoidd  tarry  the  time  of  trial 
enjoined  them.  So  by  the  second  Can.  of  the 
Ancyran  council,  the  bishop  being  privy  to 
the  labour,  humility,  and  mildness  of  such 
deacons  as  had  fallen  in  persecution,  may 
reinit  somewliat  of  the  severity  of  the  dis- 
cipline toward  them.  In  the  first  cmnn  it  is 
said  :  "  That  the  bishop  must  have  his  liberty, 
that  considering  the  conversation  of  every  one 
of  them  that  had  eaten  in  the  idol's  temples, 
he  appoint  unto  them  a  form  and  rule  of  con- 
versation, that  is,  that  he  deal  more  gently, 
appointina;  to  some  according  to  the  manner 
of  their  life,  a  shorter  time  of  repentance,  to 
others  a  longer,  as  shall  be  necessary  for  their 
correction  :  and  let  their  former  conversation, 
and  their  latter  of  all  these  to  be  considered, 
ai  d  let  the  gentleness  of  the  priest  moderate 
itself  about  them."  By  these  canons  it  appear- 
eth,  that  the  hearty  repentance  and  speedy 
reformation  of  the  offenders  is  the  only  can«e 
that  should  move  thetn  to  deal  more  gently, 
and  to  grant  remission. 

Therefore  the  practice  of  the  popish  church 
is  prenosterous,  and  contrary  to  the  ancient 
discipline  of  the  church,  which  confessing  the 
sins  of  this  time  to  be  far  yreater,  with  the 
fall  of  devotion,  and  fmthsomeness  that  men 
commonly  have  to  do  great  penance,  is  so 
free  of  her  pardons  in  this  lime  to  all  that 
will  pav  for  them,  and  sometime  offereth 
them  when  no  man  will  desire  them,  nor  Tiav 
for  them.  VVhnreas  the  genenl  coimcil  of 
Nice  decreed,  "that  they  which  made  no 
great  account  of  their  sin,  and  thought  it  suf- 
ficient tor  them  that  fhcvamo  into  the  church, 
should  in  anywise  fulfil  the  tiines  appointed,  I 
and  not  be  received  except  it  were  at  their  I 


death."  Can.  11  and  12.  It  is  not  therefore 
the  wisdom  ol  the  popish  church,  but  the  co- 
vetousiiess  ot  the  pope,  that  in  latter  days 
iiave  granted  such  monstrous  pardons  tor 
thousands  and  hundred  thousands  of  years, 
and  lents,  beside  full  remission  of  all  sins. 
Whose  insatiable  simony,  seeing  the  popish 
church  approveth,  she  showeth  herself  to  be 
rather  a  bawd  unto  sin  than  a  favourable  mo- 
ther, who,  if  she  spare  the  rod,  by  Solotnon's 
judgment,  hateth  her  children.  But  all  this 
gloss  is  nothing  else  but  a  shameless  shilt  to 
colour  the  pride,  covetousness,  and  tyranny 
of  Antichrist,  who  if  he  were  a  bishop,  as  he 
is  a  hiUsheep,  should  not  arrogate  more  au- 
thority in  pardoning  than  his  fellow  bishops. 
But  he  limiting  thein  to  their  forty  days  par- 
dons, is  lavish  himself  of  his  ten  thousands  of 
years,  by  what  scripture?  by  what  example 
of  the  primitive  church  doth  he  either  restrain 
theip,  or  grant  such  liberty  to  himself?  see- 
ing it  was  said  to  all  apostles  of  the  discipline 
of  the  church,  whatsoever  you  shall  bind  or 
loose,  shall  be  bound  and  loosed  in  heaven. 
Mdit.  18.  As  for  our  allowing  of  ancient  ri- 
gour, or  present  lenity,  it  is  according  to  the 
scripture,  and  the  practice  of  the  primitive 
church  whatsoever  you  falsely  avow  to  the 
contrary,  for  that  moderation  inust  be  ob- 
served, that  neither  men  by  too  much  remis- 
sion be  emboldened  to  sin,  nor  by  over  much 
severity  be  swallowed  up  of  sorrow,  and  so 
become  a  prey  for  the  devil. 

17.  That  you  slander  us  withal,  is  mo  t 
true  of  yourselves,  in  the  confutation  of  these 
your  slanderous  and  Heretical  notes,  I  have 
showed  abundantly.  That  we  follow,  beside 
the  evident  words  of  the  text,  the  interpreta- 
tion of  the  ancient  writers  in  all  places  al- 
most of  difference  betwixt  us,  it  is  a  good  ar- 
gument that  we  do  interpret  the  scriptures  by 
the  same  spirit  by  which  they  were  written. 
When  you  do  iiothing  else  but  chop  and 
change,  to  deceive  the  ignorant  with  your 
vain  glosses  and  hereiicarannotations,  clean 
contrary  both  to  the  words  and  meaning  of 
the  holy  scriptures. 

Chapter  3. 
3.  The  Corinthians  were  Christ's  testimo- 
nial letter  of  Paul's  sinceriiy  and  travail,  in 
tneir  convei;sion  unto  the  laith,  which  was 
the  word  of  God's  spirit,  by  his  ministry. 
But  may  we  therefore  conclude,  that  tlie  wri- 
tings of  the  AposMcs,  are  not  the  special  and 
nrnper  bonk  of  Christ's  truth  and  gospel  ?  O 
horrible  blasphemy!  Verly  the  doctrine  of 
truth,  and  the  Gospel  of  Christ,  is  truly  and 
pf^rfectly  contained  in  them.  And  although 
the  sa-ne  doctrine  be  not  effectual  to  salva- 
tion, neither  as  it  is  read,  nor  as  it  is  preach- 
ed, but  when  it  is  believed,  yet  the  truth 
'hereof,  is  preserved  in  all  aees  of  the  church, 
in  the  certain  c  mon  of  the  holy  scriptures, 
and  not  in  the  slippery  memorvof  men  only. 
Nii'her  are  you  ever  able  to  prove,  that 
Paul  did  write  any  thing  in  any  man's  heart, 
whicii  is  not  written  in  the  holy  scriptures. 
And  though  divers  of  the  apostles  did  write 


83i  II.  CORINTHIANS. 

no  books  at  all,  yet  they  preached  noihmg,  ]  thians,  1  Corl.  Therefore  Luke  saith,that 
but  thai  which  was  and  is  coiuained  in  the  at  the  preaching  of  the  Apostles  so  many  be- 
ecriptures  of  the  Old  and  New  Testiiment.  hevcd  as  were  before  ordained  unto  life, 
"i-'or  that  wliich  they  then  preached,"  sailh    A^-is  13.  48. 

I  m.  rus  ';.iierward,  by  the  will  oi  God,  ihcy  14.  No  marvel,  though  the  Papists  can  see 
delivered  to  us  ill  die  scriptures',  which  should  1  neither  Christ  nor  his  church  in  the  scrip- 
be  the  foundation  and  pilliir  of  our  faith,  llh.'d.  j  tures,  because  they  seek  neither  of  both  in 
cap.  1.  Therefore  he  meaneih  not  hy  the  the  scriptures,  but  as  the  Dunatists  did  in 
other  saying,  cap.  4,  that  either  li.e  scriixures    their  own  presumptions,  and  slander  the  scrip- 


ures  of  insufficiency  and  iniperfectness, 
the  Valeniinians  did,  saying,  they  cannot  be 
understood  of  them  that  know  not  their  tradi- 
tion. Lib.  3.  cap.  2. 

Chapter  4. 
2.  Whether  you  or  w^e  adulterate  the  Scrip- 
tures by  new  expositions,  let  it  be  tried  by 
these  your  notes  and  my  confutations,  in 
which  I  have  showed  that  our  e.xposiiions  are 
taken  out  of  the  ancient  Fathers,  and  yours 
hath  no  doctrine  written  in  intn's  hearts  by  j  lor  the  most  part,  are  contrary  to  them. 
Cod's  Spirit,  but  that  whicli  is  written  in  the  I  17.  You  are  not  able  to  bring  one  of  the 
scriptures  by  God's  Spirit,  by  which  all  that  i  ancient  lathers  interpreting  this  place,  which 
men  believe  must  be  examined  and  tried,  i  gathereth  of  it,  that  the  persecutions  of  the 
whether  it  be  the  doctrine  of  the  Spirit  of  |  godly  are  meritorious.  Neither  doth  Augus- 
God  or  no.  So  did  tlie  Berffians  daily  ex- j  tin  say  diat  iribulationisthe  meritoriouscause 
amine  the  doctrine  of  the  Ap*)stles  by  the  of  eternal  lite  or  rest,  when  he  saith  that  it  is 
scriptures,  wh.ich  ihey  could  not  have  done,  saleable,  or  to  be  bought  thereby,  but  clean 
if  the    Apostles    had    tautrht  any   doctrine,  i  contrary,  as  wlien  God  by  the  Prophet  calleth 


are  needles-s  or  that  the  church  had  any  tradi- 
tion, beside  the  scriptures.  For  although 
some  believed,  that  knew  never  a  letter  of 
the  book,  yet  they  were  instructed  by  them 
that  learned  the  truth  out  of  the  scripiitres : 
and  ahhough  the  creed  whereof  Hieroin 
speaketh,  be  not  written  in  that  form  of  words, 
yet  tlie  doctrine  of  the  whole,  and  of  every 
article,  is  most  clearly  con:ained  and  expi;ess- 
ed  in  the  holy  scriptures  and  wrirings  of  the 
Apostles.     Therefore   the   chunli    oi   Christ 


any 
which  was  not  contained  in  the  scriptures. 
Ads  17.  11. 

5.  This  maketh  against  the  Papists,  which 
defend  their  preparations,  without  the  grace 
of  God.  But  asninst  us,  it  tnaketh  no  whit, 
who  leferall  to  God,  as  the  Apostle  doth,  and 
take  away  all  freedom  of  man's  will  unto 
pood,  until  it  ho  enlarged  by  the  Spirit  of  God. 
Yet  do  we  acknowledge  man's  will  to  be  free 
from  compidsion,  and  his  cogitations  to  be  his 
own,  but  all  goodness  in  them  'o  be  of  God's 
mere  gift  and  grace,  Jam  1.  17.  Chrysosiom 
upon  this  text  saith :  "  1  speak  not  this  as 
bavins  confidence,  that  to  think  any  good,  it 

is  partly  ours,  and  partly  God's,  but  I  do  at-  i  labour  is  worthy  of  eternal  rest?  if  thou  wilt 
tribute  and  ascribe  the"  whole  to  him."  /n  I  compare  the  truth  and  judge  the  truth,  eter- 
2  Cor.  Hum.  6.  I  nal  rest  is  rishtlv  bought  wiih  eternal  labour 

6.  AithnuHli  it  be  true,  that  the  scripture  of  |  Thisis  true,but  be  not  afraid, God  is  inerciful. 
the  New  Testament  and  the  preaching  also,  ]  Behold,  how  great  a  price  we  give,  as  it  were 
to  the  reprobate  is  the  savour  of  death,  yet  i  one  grain,  or  one  shale,  to  receive  eternal 
the  Apostle  meaneth  not  by  the  letter,  the  I  treasures.  A  grain  or  shale  of  labour,  to  in- 
scripture.,  either  of  the  old  or  New  Testa- 
ment, but  the  Law  or  commandment  written, 
without  power  to  keep  it :  and  bv  the  spirit, 
the  grace  of  God's  Spirit,  exhibited  in  the 
New  Tes'ament,  efTeciual  to  all,  that  believe 
the  doctrine  of  the  gospel. 

9.  That  the  sacraments  of  the  New 
Testament,  of  the  work  wrousht  do  give  the 
spirit  of  life  and  charity,  it  cannot  be  conclud- 
ed out  of  the  text,  more  than  that  preacldng 
of  the  eospel  doth  give  srace  or  the  spirit  of 
life,  of  the  w^ork  wTought.  But  the  Spirit  of 
God,  by  the  ministry  of  prcachins  and  the 
sacraments,  doth  most  freelv  give  life  and 
grace  in  God's  elect,  and  iti  none  other.  For 
if  this  pre-eminence  were  in  the  sacraments. 


men  to  buy  without  money,  ha.  55.1.  "Thou 
hearest,"  saith  Ausiistin,  "that  thou  hast  la- 
bour here,  but  hearken  what  kind  of  rest  he 
piomiseth  :  canst  thou  conceive  it  ?  If  thou 
couldst  conceive  it  in  thy  mind,  thou  shouldst 
see,  that  thou  labourest  nothinc  unto  coinpen- 
sation,  or  to  the  value  ol  that  which  is  given 
thee.  Hear  him  which  in  part  did  see  it,  in 
part  which  said,  I  know  now  in  part,  what 
saith  the  Apostle?  The  present  temporal 
lightness  of  our  tribulation,"  &c.  Again, 
when  he  talkeih  of  the  sale  you  speak  of: 
that  you  m-iy  know  he  speaketh  not  of 
the   merit  of  condignity,  he   saith.    "  What 


credible  rest,  as  it  is  said  :  it  worketh  an  in- 
credible and  exceeding  great  weight  of  eter- 
nal glory."  Therefore  this  working  is  not  of 
the  merit  of  the  labour,  but  of  the  infinite 
mercy  of  him,  that  giyeth  eternal  life,  to  all 
them  whom  he  justifieth  freely  by  faith. 
Therefore  Angustin  saith  also  in  the  same 
treatise  of  the  persecutions  of  the  just.  "  Let 
the  just  tolerate  the  unjust,  let  the  temporal 
hiboiir  of  the  just  tolerate  the  temporal  im- 
nunii  v  of  the  unjust,  b::t  yet  the  just  man  liveth 
by  faith.  For  there  is  none  other  justice  of  a 
man  in  this  life,  but  to  live  by  fai;h  which 
worketh  by  love  :  for  if  he  live  by  faith,  let 
him  believe  al.so,  that  he  .shall  have  rest  after 
his  labour,  and  they  shall   have   eternal  tor- 


Et  opere  (iperiitn,  Paul  neglected  a  great  part  j  ments  after  their  present  joy."  What  faces 
of  this  pro-eminence,  whereof  he  glorieih,  in  have  these  men  to  say,  that  Augustin  maketh 
that    he  burnized  so  few  among  the  Corin- 1  these   tribulations  the  meritorious  cause  of 


tl.  CORINTIANS. 


237 


elemal  life?  when  he  acknowled^eth  none  i 
other  justice  of  a  man  in  this  life,  out  to  live  ] 
by  faitli :  whereas  it  tribulaiioiis  so  suilcred, 
sliould  be  the  meritorious  cause  of  eternal 
lile,  that  shuuld  be  the  justice  of  n  man  in 
this  life;  but  they  are  not,  but  f.iih  only,  which 
worketh  by  love,  as  Aui^ustin  judcreth.  That 
which  you  ciie  out  ol  Sap.  Wth  (7i(//^  thoui^h  it 
be  no  Citnonic;'.!  ScriiJiure,  yet  ii  is  taioely 
translated.  For  whether  it  be  God  or  wis- 
dom that  hath  rendered  to  jnst  men  the  re- 
ward of  their  labours,  meaumg  the  deliver- 
ance of  the  children  of  Israel  out  of  Egypt, 
he  rewarded  the  labours  of  his  children  as  ot 
mercy,  not  of  hirelings,  as  of  merit. 

Chapti5R  5. 
10.  Angustin  holding  that  error  without 
authority  ol  scripture,  that  prayers  were  pro- 
fitable to  the  dead,  is  driven  to  invent  a  dis- 
tinction, how  they  may  seem  to  stand  with 
this  te.xt,  and  not  be  contrary  to  the  scrip- 
tures. But  you  lal.^ily  his  words  in  trans- 
lating this  text :  for  he  saith  not,  "  that  every 
one  may  receive  according  to  his  deserts  in 
the  body,"  but  ul  re/erut  unusijui!>qiie  secundum 
ta  qua:  per  corpus  ges:<ll,  that  every  nian  may 
receive  according  to  those  things  which  he 
hath  done  in  his  body.  But  even  as  Augus- 
tin  in  the  place  by  ynu  quoted,  depradest.  sand, 
cap.  10.  where  he  speakeih  nothing  of  prayers 
for  the  dead,  urgeih  the  words  of  this  text 
against  ihe  Pelagians,  which  said,  thai  infants 
were  justified  not  by  mere  grace,  but  by 
works,  which  God  foreseeth  that  they  should 
have  done,  if  they  had  lived  longer.  "The 
apostle  saiih  which  he  hath  done,  he  addeth 
not  which  he  would  h:ive  done:"  so  we  may 
urge  the  word'-)  of  the  text  against  prayers, 
alms,  or  any  o:her  works  done  for  the  dead. 
The  a'lostle  saith,  every  man  shall  receive 
according  as  he  himself  hath  done  :  he  add- 
.eth  not,  as  other  men  shall  do  for  him  But 
Dionyse,  Ilvr.  Eccl.  cap.  7,  pruveih  by  this 
text,  "that  no  prayers  for  the  dead  are  availa- 
ble, but  such  as  are  made  by  the  minister  of 
the  church  in  faith,  and  do  rather  declare 
what  God  hath  done  accordinii  to  his  pro- 
mises, than  dt'sire  any  thing  which  he  hath 
not  done  already :  as  in  the  sentence  of  ex- 
coinrnnnication  and  absolution,  where  the 
minister  is  but  an  interpreter  of  God's  judg- 
ment. "  Therefore  the  bishop,"  saith  he, 
"asketh  those  thinjs  whirh  God  hath  pro- 
mised, and  which  are  acceptable  to  him,  and 
which  diiubtless  are  to  be  i^ranted,  wherein 
he  both  dechireth  tn  God  tlie  eood  disposition 
of  his  hiind,  resenih'ing  the  goodness  of  God, 
who  loveth  them  that  :ire  good,  and  to  them 
that  are  present,  declareih  as  an  interpreter, 
the  gifts  which  shill  be  unto  the  holy,  -o 
also  the  bishops  have  atiihority  of  sepa'a'ion, 
as  interpreters  oTGnfi's  judgments,  not  that 
the  ino=Jt  wi<e  Godhead,  that  I  mav  use  a 
gentle  term,  doth  follow  as  a  minister  th'  ir 
unreasonable  aff'eciions,  but  that  they  do  se- 
parate those  which  ncrordinL'  to  their  wor- 
thiness are  judged  already  of  God,  by  that 
.flpirit  which  is  the  author  of  the  mysteries, 


moving  them  as  interpreters."  This  was  his 
judgment  ot  prayers  lor  the  dead  in  that  time, 
w  tien  ihe  error  was  not  yet  coi  hriiied.  'Ihe 
efil'Ct  of  thein  is  nho  so  set  lorih  by  Augus- 
tin,  that  they  which  should  seem  to  have 
most  need  of  them,  have  least  help  by  them: 
that  they  avail  no  luriher,  than  a  man's  good 
works  deserved  while  he  lived:  secondly, 
ihey  avail,  saith  he,  either  that  there  inay  be 
full  release,  or  that  their  damnation  may  be 
more  tolerable.  But  whether  there  be  any 
purgatory  pains  atier  this  lile,  Augustin  saith 
It  may  be  doubted,  and  either  be  lound,  or  be 
still  hidden.  Ue  ocio  ijtutst.  dulc.  quest.  1.  But 
in  his  latter  days,  writing  against  the  Pela- 
i;i;ii)s,  he  utterly  denieih  any  "third  place  to  be 
found  in  the  scripture,  Cotil.  Pel.  Hypog.lib.  5. 
So  he  writeih  de  verb.  Aposl.  scr.  14.  "'i'his 
he  calleth  the  kingdom,  this  damnaiion  with 
the  devil :  there  is  no  middle  place  left,  where 
you  may  set  infants.  .Iiidgment  shall  be  of 
the  quick  and  the  dead,  some  shall  he  at  the 
rioht  hand,  some  at  the  left  hand,  I  know  lioiie 
other.  Thou  that  bringest  in  the  middle  place, 
get  ihee  from  the  midst,  lei  not  him  oflend 
ttiee  which  seeketh  the  rieht  hand,  and  ad- 
monisheth  thee  to  depart  from  the  midst,  but 
go  not  to  the  left  hand.  If  therefore  there 
shall  be  the  right  hand  and  the  left  hand,  and 
we  know  no  middle  place  i;i  the  gospel,  be- 
hold in  the  right  hand  is  the  kingdom  of  hea- 
ven." That  which  he  speakeih  against  the 
middle  place  invented  by  the  Pelagians  for 
infants,  may  as  truly  be  said  of  Purgatory  in- 
vented for  them,  to  whom  prayers  should  be 
profitable.  In  the  scriptures  we  find  no  third 
place:  in  the  gospel  we  know  no  middle 
place,  but  heaven  and  hell.  Seeing  therefore 
neither  the  place  nor  the  prayers  have  any 
ground  in  the  scriptures,  man's  authority  is 
insufficient  to  persuade  so  great  a  matter. 

10.  Heaven  is  the  reward  of  good  works, 
not  due  by  ihe  merit  of  them,  but  by  the  grace 
and  mercy  ol  God,  who  haih  promised  to  give 
it  freely  to  them  that  believe  in  him  by  Christ, 
and  bring  Ibrih  the  fruits  of  a  lively  faiih.  It 
is  the  free  eift  of  God  in  Christ  .lesus,  saith 
Paul,  Rom.  6.  23.  You  are  saved  by  grace 
through  faith,  and  that  not  of  yourselves,  it  is 
the  gittof  God,  not  of  works,  lest  anv  man 
should  boast,  Eplw.  2.  8,  0.  But  heiriathe 
siipend  of  ill  works-,  deserved  by  the  merit  of 
sin.  That  fai'h  void  of  work-s  is  sufficient 
to  procure  salvation,  none  of  us  afFirmeth. 
But  that  only  lack  of  faith  is  sufficient  to 
damnaiion,  the  scripture  is  plain,  because  it 
is  not  possible  to  please  God  without  faith, 
Heh.  11.  And  where  faiih  lacketh,  there  can 
be  no  iiood  works  :  for  whatsoever  is  not  of 
faith  is^sin.  Therefore  though  wicked  men 
bvill  deeds,  deserve  damnatio'i,  yet  ;he  apos- 
tles saith  not  here,  nor  any  wViere  else,  that 
men  by  good  deeds  merit  salvation,  but  the 
contrarv,  howsoever  the  enemies  of  God's 
grace,  of  faith  and  of  oood  works,  renewing 
the  old  heresy  of  the  Pelagians  teach  other- 
wise. For  what  could  Pelagius  speak  more 
blasphemously  against  the  grace  of  God,  than 
1  to  say:  "Heaven  is  as  well  the  reward  o< 


238 


II.  CORINTHIANS. 


good   works,    as    hell   is   the   stipend   of  ill 
works." 

18.  The  apostles  and  their  successors  have 
no  word  of  reconcilenienicomiiiitted  to  them 
by  miiiistering  the  sacrifice,  but  that  is  proper 
to  Christ,  whose  sacrificing  priesthood  pass- 
cth  not  ironi  himseil  to  any  other  by  succes- 
sion. Heh.  7.  24.  He  hath  ol^iered  himse 
once  for  ever,  and  found  by  that  one  oblation 
eternal  redeinpiion,  Heh.  9.  \2,  and  10.  14 
Therefore  in  otl'erinu  the  sacrifice  propitia 
tory,  he  hath  no  vicars,  but  performed  all 
himsrif. 

21.  This  text  itivincibly  proveth,  that  we 
are  not  justified  in  God's  sight  by  justice  in- 
herent in  us,  but  by  the  justice  of  Citrist,  im- 
puted to  us  through  faith.  And  that  is  the 
justice  whereof  Augustin  speakeih,  where- 
with men  arc  just,  whom  God  by  his  grace 
doih  justify  through  faith:  and  therefore  he 
saiih  expressly  in  the  same  chapter,  "The 
apostle  saith,  that  this  ministration  of  justice 
is  not  of  our  merits,  but  of  the  mercy  of^God." 
He  saith  upon  the  Psalm  which  the  same 
apostle  citeih  for  testification  of  his  grace. 
"Blessed  is  he  to  wiiom  the  Lord  imputeth 
not  sin,  neither  is  there  guile  in  his  heart. 
This  is  the  confession  of  humble  Saints, 
which  boast  not  themselves  to  be  that  they 
are  not.  When  the  apostle  commending  the 
same  grace  more  abundantly  in  our  Lord  .Te- 
sus  Christ,  comeih  to  the  same  clothing  of 
the  justice  of  faith,  wherewith  being  clothed, 
we  shall  not  be  found  naked,  &c.  see  what 
he  addeih,  '  He  which  hath  made  us,'  saith  he, 
'unto  the  same  end  is  God,  which  hath  given 
us  the  pledge  of  his  Spirit,  and  after  a  few 
words  he  inferred,  that  we  might  be  the  jus- 
tice of  God  ill  him.'  This  is  that  justice  of 
God,  not  wheieby  he  is  just,  but  wherebv  we 
are  made  just  by  him."  And  ep.  120,  Hono- 
ra^o,  he  expoundeth  these  words,  "That  we 
might  be  made  the  justice  of  God  in  him,  that 
is,  in  his  bodv,  which  is  his  church  whereof 
he  is  head.  We  are  the  justice  of  God,  which 
they  not  knowing,  and  willing  to  set  up  their 
own,  that  is  as  it  were  glorying  of  their  own 
works,  are  not  subject  to  the  justice  of  God. 
To  this  justice  of  God  pride  is  contrary, 
whereby  men  have  trust,  as  in  their  own 
works :  -therefore  it  followeth  there,  let  not 
the  foot  of  pride  come  upon  me.  This  is  the 
justice  of  God,  whereby  they  are  just  by  his 
faith,  which  live  now  of  faith."  Airain,  T)e 
verbis  Apnstoli,  Ser.  6,  exiiounding  this  text,  he 
saith:  "See  these  two  things,  that  is,  the  jus- 
tice of  God,  not  our  justice,  in  him,  not  in  us.'  ' 
Therefore  Calvin's  collection  of  the  manifest 
words  of  the  text,  that  a  man  is  just  ip  God's 
sight,  by  imputation  of  the  justice  of  Christ, 
as  Christ  was  sin,  by  imputation  of  our  sin, 
doth  plainly  agree  with  Aususiin's  doctrine. 
Aa  for  the  justice  whereof  .lohn  speaketh,  is 
indeed  inherent,  and  is  a  fruit  and  efl(?cl  of 
jiisiificatinn  by  faith,  not  a  rnuse  thereof. 
Therefore  Anrnsiin  sai'h,  "That  eood  or 
just  work":  do  follow  hirn  that  is  justified,  ihev  | 
go  not  before  him  that  is  to  be  justified."  De  i 
fide  et  operibus  cap.  14.   That  Christ  was  made  I 


sin  for  us,  because  he  was  a  sacrifice  for  sin 
we  confess,  but  therefore  he  was  a  sacrifice 
for  sin,  because  our  sin  was  imputed  to  him 
and  punished  in  him.  And  therefore  the  sa- 
crifices of  the  law  that  were  lor  sin,  were 
called  by  the  name  of  sin,  because  the  sin  of 
the  ofi"ender  was  sacramentally  imputed  to 
the  sacrifice  which  was  slain,  as  though  it 
had  deserved  that  which  the  offender  had 
merited,  for  whom  it  was  ofiered.  Therefore 
also  Chiist  was  made  a  curse  for  us,  Gal.  3. 
13,  because  the  curse  which  we  had  deserved, 
Was  imputed  to  iiim,  that  the  blessing  of  Abra- 
ham might  be  upon  us.  And  that  the  ancient 
fathers  confirm  this  interpretation  of  Calvin, 
you  shall  hear  by  their  own  words.  First, 
Chrysostom  upon  this  text,  Ham.  11.  m  2  Cor. 
"  That  we  should  be  made  the  justice  of  God 
in  hiin,"  saith  he,  "  what  speech,  what  mind, 
can  set  forili  these  things  worthily  ?  For  him 
that  was  just,"  saith  he,  "he  made  a  sinner, 
that  he  might  make  sinners  just:  but  rather 
he  said  not  so,  but  that  which  was  much 
more  ;  for  he  named  not  the  quality,  but  the 
oflence,  he  said  not  a  sinner,  but  sin  itself,  not 
only  him  which  sinned  not,  but  him  which 
knew  no  sin,  that  we  might  be  made,  he  said 
not  just,  but  justice  itself,  and  the  justice  of 
God.  For  this  is  the  justice  of  God,  when 
justification  comeih  not  of  works,  seeing  it  is 
necessary  that  no  spot  be  found  but  by  grace  : 
by  this  means  all  sin  vanisheih  clean  away. 
In  the  mean  time  he  suffereih  them  not  to  be 
extolled,  seeing  God  pertormeth  all,  and  show- 
eth  the  greatness  of  the  giver:  that  former 
justice  was  of  the  law  and  of  works,  but  this 
is  the  justice  of  God."  Primasius  upon  this 
text  saith,  "God  the  Father  made  his  Son 
sinforus  that  is,  a  sacrifice  for  sin  for  us, 
The  sacrifice  offered  of  sin,  was  called  sin  in 
the  law,  although  it  did  not  sin  all,  as  it  is 
written.  And  he  shall  lay  his  hand  upon  the 
head  of  his  sin  :  by  the  blood  of  these  sacri- 
fices, that  blood  which  was  shed  for  us  was 
prefigured,  so  Christ  being  offered  for  our 
sills,  was  called  by  the  name  of  sin,  that  we 
might  be  made  the  justice  of  God,  not  our 
justice  ;  in  him,  not  in  us."  Theodoret  upon 
this  text  saith,  "For  when  he  was  free  Irorn 
sin,  he  sufl"ered  the  death  of  sinners,  that  he 
might  loose  the  sin  of  men,  and  being  railed 
that  which  we  were,  made  us  that  which  he 
was  :  for  he  gave  us  the  riches  of  his  justice." 
Ambrose  upon  this  text  saith,  "  He  which  did 
so  sin,  was  slain  as  a  sinner,  that  sinners 
might  be  justified  before  God  in  Christ."  Oe- 
cumenius  saith,  "  He  made  him  sin,  that  as  a 
sinner  he  should  be  condemned,  that  we 
might  be  made  the  iiisriee  of  God  in  him  :  he 
said  not,  that  we  iniglit  be  made  just,  but  that 
which  was  more,  justice  itself,  and  the  justice 
of  God.  And  that  is  the  justice  of  God  which 
ot  of  works,  but  that  w'e  rnighl  be  justified 
in  him,  that  is,  by  him  forgivinff  and  pardon- 
ng'us."  Theonhylact  saith,  "What  is  this 
that  God  pave  his  Son.  which  knew  no  sin, 
that  is,  which  was  justice  itself,  to  death  for 
us,  and  caused  him  to  die  as  a  sinner  and 
wicked  man  7    For  cursed  is  he  that  hangettf 


II.  CORINTHIANS. 


on  the  tree,  and  he  was  reputed  nniong  the 
unjust."  He  saiili,  "Nutthut  that  he  made 
hui)  a  sinner,  but  sin  iiscltvviiiuli  is  more: 
wliy  was  this  dune  '!  that  we  riiiyht  be  justi- 
tieJ  nut  ot  wurks  and  tiie  law,  but  ot  tlic 
grace  ut'Gud.  I'ur  liiis  is  tlie  justice  of  God, 
wlieti  a  man  is  justified  by  grace,  so  that  no 
blemish  ur  small  spot  is  tound  in  him:  for 
tlierelore  he  said  not,  that  lie  might  be  made 
just,  but  the  justice  of  God,  showing  the  ex- 
cellency of  grace."  I  will  conclude  with  Au- 
gustm,  that  your  inipudency  in  citing  him 
tor  the  contrary  sense,  maybe  more  manifest. 
Encliir  c(//>.  41,  expounding  this  text,  hesaitli, 
"God  made  Cbrist  sin  lor  us,  to  whom  we  are 
to  be  reconciled,  that  is  a  sacrifice  tor  sins,  by 
which  we  might  be  reconciled.  He  therefore 
was  made  sin,  that  we  might  be  made  justice, 
not  our  justice,  but  Go  .'s  justice,  neither  in 
us,  but  in  him,  as  he  declared  tin,  not  to  be 
his,  but  ours,  not  placed  in  him,  but  in  us  by 
the  si'iiilitude  of  sintul  flesh  in  which  he  was 
crucified."  Therefore  you  must  not  abhor 
Calvin's  interpretation,  as  wicked  tn  un- 
learned, except  you  will  abhor  ihe  judgment 
of  all  the  ancient  fathers,  as  wicked  and  un- 
learned, for  hi.s  judgment  is  their  ji  dgment 
upon  this  text,  and  none  other. 

Chapter  6. 

2.  It  lieth  noi  in  man's  free  will  to  follow  the 
motion  of  God,  except  God  by  his  grace  of  un- 
willing do  frame  it  to  be  willing.  It  is  in  the 
power  of  man  to  change  hi.-  will  into  betl^er, 
but  this  power  is  none  at  all,  except  it  be  given 
of  God.  Angnsi.  retract,  lib.  \,c.'i'Z.  For  man 
using  amiss  his  free  will,  lost  himself  and  it. 
Enctiir.  ,:.  30. 

5.  The  works  whereof  the  Apostle  speaketh, 
are  acceptable  to  God,  but  not  as  penance 
satisfactory  for  sin,  nor  as  meritorious  for 
salvation  which  is  of  grace,  and  not  of 
works:  and  these  exercises  are  also  needful 
for  the  ministers  of  the  church,  to  make  them 
more  apt  to  do  the'r  duty.  But  where  you 
exact  chastity,  meaning  abstinence  from  mar- 
riage, Xhi  word  signifieth  purity,  and  byTheo- 
doret  is  interpreted,  contempt  ofmoney.  Chry- 
sostom,  rejecting  of  gifts,  and  preaching  the 
gospel  freely.  Ambrose,  either  chastity  of 
tlie  body,  or  of  the  gospel.  Oecmnenius, 
modesty  and  preaching  the  gospel  freely  and 
sincerely  in  all  things.  This  place  therefore 
chargeth  not  the  ministers  of  the  church  with 
continencv,  except  they  have  the  gift,  and  will 
use  it  to  God's  glory. 

Chapter  7. 

9.  Contrition  or  sorrow  for  sins  past,  is  ne- 
cessary untotrus  repentance,  some  fruits 
whereof  the  apostle  rehearseth,  neither  doth 
Luther  or  Calvin  teach  otherwise  :  Luther 
speaketh  against  the  popish  heresy  of  penance, 
or  sorrow  to  be  satisfactory  for  sin.  and  not 
ag  unst  sorrow  which  worketh  true  repentance, 
and  amendment  of  life  through  faith  in  remis- 
sion of  sins. 

10.  The  apostle  saith,  that  sorrow  for  sin 
worketh  repentance,  which  is  necessary  unto 


salvation.  But  every  thing  that  is  necessary 
to  salvation,  is  not  a  proper  efficient  cause 
thereof  _  Wc  afTirm  not,  that  only  faiih  saveth, 
as  though  nothing  else  were  necessary  to  sal- 
vation. But  we  affirm,  that  only  taith  is  the 
instrumental  cause  of  our  justification  before 
Gid.apprehendingthe  mercy  of  God  in  Christ, 
whereby  we  are  justified  ;  yet  is  repentance 
and  the  Iruits  of  faith  necessary  to  them  that 
sliall  be  saved,  as  by  the  justice  of  faith. 

Chapter  8. 
5.  Paul  neither  excludetli  nor  setteth  be- 
hind, the  respect  of  the  whole  church,  nor  of 
our  princes,  nor  of  our  parents.  Although 
great  du  y  i?  to  be  yielded  to  our  masters, 
both  temporal  and  spiritual.  Yet  are  we  not 
to  prefer  them  in  temporal  duty  before  our 
prince  or  our  parents,  nor  in  any  duty  before 
tlie  whole  church. 

14.  This  place  proveth  not,  that  one  may 
satisiy  or  supei  i  rogate  for  himself,  much  les3 
for  any  other  or  that  there  can  be  any  com- 
munication of  merits,  neither  can  any  such 
thing  be  gathered  out  of  the  text,  neither  do 
any  of  the  ancient  Fathers  conclude  any  such 
thing  out  of  the  text.  But  that  as  everyone 
aboundeth  in  the  gifts  and  graces  of  God,  so 
he  should  be  willing  and  ready  to  communi- 
inunicate  them  unto  others,  and  that  God  re- 
wardeth  this  loving  and  charitable  communi- 
cation of  his  gifts,  bringing  all  in  the  end,  to 
an  equality,  though  his  gifts  be  diverse  for  this 
present,  in  that  he  wfll  reward  every  man 
accordino;  to  his  good  will,  though  every 
man's  will  be  not  equal,  as  he  saith  in  the  12th 
verse.  And  the  equality  of  Manna  was  not 
made  by  men's  supererogation,  but  by  the 
wonderful  work  of  God,  there'ore  here  is  no 
place  for  men,  to  allot  or  sell  their  merits 
spiritual  for  gifts  or  rewards  temporal,  which 
is  the  mark  you  shoot  at.  Chrysostom  saiili, 
Horn.  16.  "You  flotirish  in  riches,  they  in  life, 
and  trust  in  God,  therefore  give  you  them  of 
the  riches  in  which  yon  abound  and  they  have 
not,  that  you  may  receive  of  the  trust  accord- 
ing to  which  they  be  rich  and  you  are  poor." 
Theodoret  saith,  "  Your  reward -^hall  be  very 
great,  and  giving  lesser  things,  you  shall  re- 
ceive greater  things,  for  you  shall  be  parta- 
kers with  them  of  commend  :ble  patience.  And 
very  conveniently  he  addeth  the  testimony  of 
scripture.  For  in  the  gathering  of  manna  the 
Lord  showcth  the  Pami'  equality,  for  it  did 
nothing  more  profit  him  whi(di  gathered 
more.  For  God  heina  boimtifiil,  ioined  a  mea- 
sure to  his  gift."  Primasius  saith,  "  rich  rrien 
e  in  f' is  world,  as  an  elm  bearing  up  a  vine. 
Bv  help  of  if,  the  vine  bringpth  forth  plentiful 
fruit.  And  by  the  fertility  of  the  vine,  the  elm 
is  seen  full  of  fruit.  So  the  servants  of  God 
and  poor  in  spirit  are  as  the  vine,  which  are 
sustained  with  the  wealth  of  rich  men,  and 
communicate  tliat  wdicrein  they  abound  one 
to  another,  and  both  come  full  to  eternal  life." 
To  the  satne  eft'ect  write  Ambrose,  Photius, 
Oecumenius,  Theophylact.  Therefore  here 
is  no  chopping  and  changing  of  merits,  or  sa- 
tisfactory works,  but  the  holy  communion  of 


11.  CORINTHIANS. 


saints,  which  the  Spirit  of  God  worketh  in  all 
the  members  of  Christ. 

Chai'Ter  9. 

6.  The  greater  ihe  alms  is,  that  is  given  in 
faith,  with  a  liberal  mind,  according  to  llie 
ability  of  the  giver,  the  greater  .shall  be  the 
reward,  but  not  ot  merit,  tor  when  the  re- 
ward shidl  corne,  saith  Augustin,  he  will 
crown  his  gifts,  not  ihy  merits,  Fs.  70. 
Con.  2. 

9.  It  is  God  which  increaspth  the  fruits  of 
justice,  not  of  the  merit  of  ahiis,  but  ot  his 
abundant  grace  and  mercy,  which  to  small 
and  temporal  gilts  renderelh  infinite  and 
eternal  rewards. 

Chapter  10. 
6.  Calvin  never  denied  the  lawful  authority 
of  the  church  in  punishment  of  heretics,  ac- 
cording to  the  Kcclesiastical  censures.  And 
they  be  the  1  wful  successors  ot  the  apostles, 
which  succeed  ihem  in  doctrine,  not  they  that 
challenge  their  place  in  the  church,  and  con- 
demn the  apostles"  doctrine  of  heresy.  Your 
seminaries,  have  manifestly  proved  that  to  be 
true  of  you,  whereof  you  slander  our  consis- 
tories: namely  to  be  the  shops  and  councils 
of  sedition  and  conspiracies,  as  the  executions 
of  Campion,  Snmerville,  Parry,  Throckmor- 
ton, Ballard,  Babington,  Savage,  &.c.,  and 
other  horrible  traitors,  sent  out  of  those  shops 
of  treason  and  rebellion  to  murder  our  Sove- 
reign Queen  Elizabeth,  and  to  trouble  the 
peace  ol  her  government,  do  make  most 
manifest.  The  like  examples,  you  are  never 
able  to  show,  of  any  that  came  from  our  con- 
sistories against  any  lawful  Prince,  being  of 
the  contrary  r.  hj  ion. 

Chapter  11 
6.  Thanks  be  to  God,  that  he  hath  endued 
the  ministers  of  his  church  not  with  vain  elo- 
quence, but  with  sound  learning,  that  they 
are  able  even  bv  testimony  of  the  ancient 
Doctors  of  the  Church,  beside  the  manifest 
authority  of  the  holy  Scriptures,  both  to  jus- 
tify the  doctrine  which  they  teach,  and  to  con- 
fute your  heresies,  in  the  most  necessary 
points  of  difl'erence  between  us.  Therefore 
this  is  but  a  heretical  brag,  to  challenge  the 
Doctors  to  be  yours  for  two  or  three  of  the 
least  of  your  errors,  which  are  sparingly 
found  in  some  of  them,  not  in  all  nor  in  the 
most  ancient  of  them,  nor  in  any  so  maintain- 
ed, as  ihey  ;ire  holden  by  you:  when  in  the 
greatest  matters,  and  them  so  many,  iliey  are 
all,  or  most,  expressly  and  directly  as  it  were 
your  professed  enemies. 

Chapter  12. 
1.  Whosoever  reporteth  any  vision  tending 
to  maintain  any  false  doctrine  contrary  to  the 
vScripiures,  or  to  teach  us  any  other  Gospel  or 
doctrine  of  salvation,  or  .Tny  other  church, 
than  that  which  is  builded  upon  the  founda- 
tion of  the  prophets  and  apostles:  we  must 
be  bold  to  condemn  them,  and  say  as  Agiis- 
lin  saith  of  tlie  visions  and  miracles  of  the 


Donatists,  De  unitafe  Ec.  cap.  16.    Let  them 

not  say  it  is  true,  because  Doimtus,  or  Pon- 
tius, or  any  oilier  man  liath  done  these  or 
those  miracles,  or  because  men  at  the  memo- 
ries of  our  dead,  do  pray  and  are  heard,  or 
because  these  or  these  things  do  liappen 
ihcv",  or  herniise  this  our  brother  or  tiiat  our 
.'•;  -■'  ■  .  .  -h  a  vision  waking,  or  dreamed 
M  ':  '  -:  .  M  slccfiing.  Away  wiili  these 
I'  ':^:''  'I  iiiii.irtcsof  lying  men,  or  monsters  of 
deceiving  siiiriis.  For  either  these  things 
are  not  true  wiiich  are  reported,  or  it  heretics 
have  any  su'  h  miracles,  we  ought  the  rather 
to  take  heed  oi  them.  But  wheilier  they  hold 
the  church  or  no,  let  ihem  show  none  oiiier- 
wise  hut  by  the  canonical  books  oi  the  holy 
sciipturcs.""  If  I  mypelt,  puiih  Pi:ul,  or  an 
anijel  trcm  lieav(  ii  shduld  pn  acli  another 
Gospel,  &c.  Gal.  ].  Bui  ii  any  vision  he  re- 
ported that  lendcih  to  ir.ainiaiii  ihe  liuih  de- 
livered in  the  scriptures,  we  do  not  condemn 
the  author  or  the  book  for  ihe  vision's  sake. 
And  therefore  you  say  untruly,  that  for  the 
vision's  sake,  reported  by  the  author  of  the 
second  book  of  Maccabees,  v\  e  refuse  the 
whole  book  to  be  canonical.  We  have  other 
manner  of  reasons,  which  if  you  could  con- 
fute, you  would  not  forge  this. 

2.  But  the  report  of  such  men  as  speak  of 
their  visions,  must  be  examined  by  the  word 
of  God  :  for  if  they  teacii  us  p.noilier  Gospel, 
we  must  hold  them  accursed,  da].  1.  lhut.\2. 

11.  Yon  can  see  that  some  of  the  aposiles 
are  greater  than  other,  yet  you  cannot  see 
that  Paul  was  equal  wiih  them  that  were 
greatest,  and  therefore  Peter  was  not  t'reatest 
of  all,  but  hid  some  fellows  even  in  that  pre- 
eminence wherein  he  excelled  o'.hers,  as  in 
dignity  and  authority  of  apostleship  all  the 
rest  were  eipial  with  him.  Therefore  Chry- 
sostom  saiih  upon  this  text,  //or//.  23,  "He 
doth  not  now  compare  iiimself  with  them,  but 
even  "  ith  Peter  and  the  rest." 

12.  Let  all  men  be  advised  what  doctrine 
they  hold,  howsoever  confirmed  hv  miraeles,if 
it  lie  not  confirmed  bv  the  word  of  God.  As  for 
the  doctrine  of  Anirusiin.  \\'e  are  neither  cer- 
tain what  miracl'.-  in'  ('iii  lo  confirm  it,  or  if 
he  did  any,  wheih(  r  ii  \\:is  lo  confirm  any  of 
that  corruption  wli  rh  In-  hroiightin.  Certain 
it  is,  the  t ';iihi'lii'  In  lions  wonid  not  receive 
him,  with  wiioiM  Cliristian  Keligion  had  con- 
tinued in  si;crr--iiiii  since  the  Aposiles' ti me. 
As  for  the  doctrine  ihnt  we  teach.  seeiiiL'  it  is 
none  other  but  the  doctrine  of  Christ  and  his 
Apostles,  as  we  prove  manifestly  by  the  holy 
Scriptures,  it  is  not  needful  for  us  to  confirm 
by  miracles,  which  hath  so  Ion?  since  been 
confiru'ed  by  all  the  nvrach  s  of  Christ  and  his 
Apostles. _  And  yet  in  the  chief  and  most  es- 
sential points  of  faith,  wo  teach  the  same  that 
Gregory  and  Augustin  his  Legate  taueht,  as 
appeareth  by  many  ev'dences  of  story  jnd 
writings  of  Gregory,  Bede,  Aelfrike,  and 
others. 

21.  To  repent  and  amend  their  lives,  is  the 
saiTie  that  AuLnistin  speaketh  of  But  there 
be  degrees  of  sorrow  in  repentance,  as  there 
be  degrees  of  ofrcnces.    Augustin  maketb 


GALATIANS. 


:41 


three  :  one,  oi'  them  tliat  repeul  before  bap- 
tism :  the  second,  of  lliem  that  repent  for 
heinous  sins  that  clesurve  excomnmnicalion, 
as  those  named  in  this  text :  and  tiie  third  of 
repentance  for  daily  transgressions ;  all  which 
he  termeth  by  the  same  word  Agere  jHJmiltn- 
tiam,  to  repent  or  to  be  sorrowful  for  sin.  To 
all  which  three  kinds  of  repentance,  our  trans- 
lation agreeth  better  than  yours. 

Chapter  13. 
5.  Seeing  you  confess  that  we  may  know 
certainly  that  we  have  faith,  it  is  easy  to  prove 
that  we  may  know  that  we  are  in  grace,  and 
assured  of  salvation.  "  For  by  faith,"  Paul 
saith,  "we  have  access  unto  this  grace  in 
which  we  stand,  and  glory  in  the  hope  of  the 
glory  of  the  sons  of  God:"  which  hope  shall 
not  deceive  us.  Rom.  5.  2,  5.  Again,  when 
the  apostle  saith  we  may  know  that  Christ  is 
in  us,  how  should  we  not  know  that  we  nvc 
in  the  grace  and  favourof  God  ?  For  Christ  i-^ 
not  in  the  reprobate  that  are  out  of  the  liiv.nir 
of  God,  but  in  his  elect,  in  whoiTi  after  ih(  \- 
be  called,  he  dwelleth  by  faith,  Eph.  3.  17.  If 
Christ  therefore  dwell  in  our  hearts  by  faith, 
we  are  assured  that  our  sins  are  forgiven 
lis  for  Christ's  sake,  and  therefore  are  as- 
suredly in  the  state  of  grace  and  salvation. 
Your  reason  of  the  contrary  is,  that  every 
one  that  is  of  the  catholic  faith  is  not  always 
of  good  life  agreeable  thereunto.  Indeed 
every  one  that  outwardly  professeth  the  Ca- 
tholic faith,  is  not  of  good  life  agreeably,  but 
he  that  believeth  in  hea^rt,  confesseth  with  his 
mouth,  and  is  of  good  life  agreeably,  though 
not  void  of  all  sin.  "  For  a  good  life,"  safth 
Augustin,  "  is  inseparable  from  faith,  which 
worketh  by  love."  Therefore  the  popish 
faith  is  not  the  Apostolic  Catholic  faith,  which 


worketh  by  love,  and  is  inseparable  from  a 
good  life.  "  Yea  it  is  itself  a  good  life," 
as  Augustin  saith,  De  fide  it  oper.  cap.  23. 
Your  second  reason  is,  "that  the  acts  of  our 
will  dre  not  so  subject  to  understanding  that 
we  can  know  certainly  whether  we  be  good 
or  evil."  O  miserable  and  damnable  state  of 
papists,  which  hiive  no  certainty  of  salvation 
grounded  upon  God's  promises  apprehended 
by  faith,  but  depend  upon  the  acts  of  their 
will,  and  their  carnal  understanding.  Where- 
by they  show  themselves  void  of  God's  Spirit, 
which  testifieth  to  our  spirits,  that  we  are 
the  sons  of  God  ;  if  sons,  then  heirs,  heirs 
indeed  of  God,  and  joint  heirs  with  Christ, 
Horn.  8.  Augustin  whom  you  quote,  teacheth 
no  such  doctrine.  De  per/ecliune  justitiae,  he 
saith  :  "  It  is  sin,  when  either  there  is  not  love 
which  ought  to  be,  or  it  is  leas  than  it  ought 
to  be,  whether  this  may  be  avoided  by  our 
will,  nr  whotlior  it  crmnot.  For  if  it  may,  our 
|ii' snit  will  il'iili  it,  or  if  it  cannot,  our  will 
ili;ii  1^  p:i^:  li'iili  (Iniif  it.  And  yet  it  may  be 
:iviiii!.  il.  nil!  \\'u-']\  ;;  proud  will  is  praised,  but 
when  a  humble  will  is  helped.  In  the  other 
place  he  showeth,  that  the  number  and  salva- 
tion of  the  elect  is  certain ;  yet  no  man  in  this 
mortality  must  presume  that  he  isof  thenurn- 
ber  of  the  predestinate,  except  he  abide  in 
Christ,  and  bring  forth  the  fruits  of  election, 
by  the  gift  of  perseverance,  which  is  given  to 
everv  one  of  the  elect.  As  for  (he  authority 
of  Thomas  Aquinas,  it  is  not  to  be  regarded, 
though  sometime  he  writeth  not  far  from  the 
truth  in  this  matter.  To  conclude,  our  cer- 
tainty dependeth  not  upon  our  will  or  works, 
but  upon  the  promise  of  God  through  faith, 
that  Christ  is  in  us,  and  we  in  him,  therefore 
we  shall  not  miss  of  the  performance  of  his 
promises. 


ANSWER  TO  THE  ANNOTATIONS  ON  THE  EPISTLE  OF  PAUL  TO 
THE  GALATIANS. 


Chapter  1. 

2.  The  text  is  here  plain,  that  Paul's  call- 
ing was  not  by  man,  therefore  that  imposition 
of  hands.  Acts  13,  was  not  the  giving  of  holy 
orders,  but  the  commending  of  his  labours 
unto  God.  Except  you  will  say  that  he 
preached  ever  since  his  conversion,  until  he 
went  from  Antiocb,  without  holy  orders, 
which  is  a  shameful  absurdity.  Yet  they 
that  intrude  themselves  into  the  ministry 
without  the  calling  of  God,  and  lawful  or- 
daining of  men,  are'not  excused  by  his  exani- 
ple  ;  much  less,  they  that  set  up  a  new  sacri- 
ficing priesthood,  to  deface  the  glory  of  the 
eternal  priesthood  of  Christ. 

8.  Luther  and  Calvin  taught  not  a  new  gos- 
pel, but  for  the  substance  of  their  doctrine, 
they  taught  the  same  which  Paul  taught  unto 
the  Galatians,  and  which  is  fully  set  down  in 
the  holy  scriutures.  For  gifts  of  learning  and 
eloquence  all  the  popish  heretics  of  Rheims, 


are  not  worthy  to  bear  their  books  after  them, 
and  yet  they  neither  desired  nor  deserved 
credit  by  learning  or  eloquence,  but  only  by 
demonstration  of  truth  out  of  the  holy  scrip- 
tures. For  good  life,  though  heretics  have 
invented  such  impudent  slanders  of  them,  as 
their  forefathers  did  against  Christ  and  his 
apostles,  and  the  Arians  against  Athanasius, 
yet  the  testimony  of  the  churches  in  which 
they  lived,  is  suflicient  to  testify,  that  in  com- 
parison of  the  best  popes  that  have  been 
these  five  hundred  years,  their  life  was  angel- 
like, and  before  men  irreproveable.  Yet  no 
more  for  their  life,  than  for  their  learning, 
they  were  to  be  accepted,  but  only  for  the 
truth  which  they  taught  plainly,  out  of  the 
holy  scriptures,  confirmed  both  with  learning 
and  holiness  of  life. 

The  words  are  plain,  that  not  only  a  contra- 
ry gospel,  but  also  anothe;r  gospel  is  con- 
demned, and  therefore  all  addition  of  gospels 


'.i2 


GALATlANt 


to  the  only  true  gospel,  is  execrable  both  by 
this  text,  and  by  the  curse  that  God  addeth  to 
them,  that  add  unto  his  word.  Therefore  he 
is  void  of  common  sense,  that  understandeih 
not  Augustin  to  speak  of  them  which' have 
not  received  the  gospel  all  at  once,  whose 
want  must  be  supplied.  But  they  that  once 
have  received  the  gospel  fully,  as  it  is  taught 
in  the  holy  scriptures,  must  receive  no  ad- 
dition, though  it  be  not  directly  contrary 
unto  that  which  they  have  received.  Here- 
upon Chrysostom  saith,  "That  he  might 
snow  that  a  very  small  matter  added  amiss, 
doth  corrupt  the  whole,  he  saith,  the  gospel 
is  subverted.  Let  them  hear  what  Paul  saith, 
that  they  had  subverted  the  gospel,  which 
brought  in  but  a  very  little  new  matters." 
Vincentius  Lirinensis  upon  this  text  conclu- 
deth  in  these  words :  "  To  declare  or  preach 
unto  Catholic  Christians  any  thing  besides 
that  which  they  have  received,  it  was  never 
lawful,  it  shall  never  be  lawful.  And  to  ac- 
curse  them  which  teach  any  thing  beside  that 
which  hath  once  been  received,  it  was  always 
necessary,  it  is  everywhere  necessary,  it 
shall  be  always  necessary."  To  the  gospel 
therefore  fully  received  from  the  apostles, 
according  to  the  holy  scriptures,  nothing  may 
be  added  aftervvard.  Cyprian  also  useth  this 
text,  to  the  same  end,  saying  :  "  Seeing  there- 
fore, neither  an  apostle,  nor  any  angel  from 
heaven, can  preacher  teach  otherwise,  beside 
that  which  Christ  once  taught,  and  his  apos- 
tles preached,  I  marvel  how  this  has  has  been 
used,  that  contrary  to  the  rule  of  the  gospel, 
and  the  apostle,  in  some  places,  water  is  of- 
fered in  the  Lord's  cup,  which  being  alone, 
cannot  express  the  blood  of  Christ,"  Epist.  63, 
Theodoret  upon  this  text  saith,  "  Being  in- 
censed by  remembrance  of  contraries,  and 
moved  with  just  indignation,  he  calleth  even 
him  an  enemy  to  piety,  which  "oeth  about  to 
preach  other  things,  and  crieth  out.  But  if 
we,"  &c.  and  in  the  end  concludeth  the  apos- 
tle's purpose  to  be,  "  That  he  might  drive 
away  all  novelty  of  men."  Oecumenius,  up- 
on this  text,  saith,  "Besides  that,  signifieth, 
although  it  be  never  so  little  differing  from 
that  which  he  had  preached."  Chrysostom 
upon  this  text,  Gal.  Horn.  1,  hath  these  words, 
"He  said  not,  if  they  preach  contrary  things, 
or  if  they  overthrow  the  whole  gospel,  but  if 
they  evangelize  or  preach,  but  a  little  beside 


the 


gospe 


1,  which  you  have  received,  if  they 
weaken  it  in  any  point,  let  them  be  accursed." 
And  that  he  meaneth  of  the  gospel  contained 
in  the  scriptures,  his  words  declare  upon  the 
same  sentence  repeated.  "Christ  himself 
bringeth  in  Abraham,  speaking  in  the  parable, 
declaring  that  he  will  have  more  credit  to  be 
given  to  the  scriptures,  than  if  the  dead  should 
revive  again.  But  Paul,  when  I  say  Paul,  I 
say  Christ  himself,  for  it  was  he  which  tnoved 
his  mind,  preferreth  the  scriptures  before 
angels,  descending  from  heaven,  and  very 
rightly.  For  the  angels,  be  they  never  so 
great,  are  servants  and  ministers.  But  all 
the  scriptures  came  unto  us,  not  from  servants, 
but  from  the  Lord  of  all.    For  this  cause  he 


saith,  if  any  shall  preach  unto  you,  beside 
that  which  we  preach  unto  you,"  &c.  By 
this  you  may  see  how  justly  and  agreeably  to 
the  ancient  fathers' judgment,  we  charge  the 
Popish  church  with  addition  to  the  scriptures. 

We  acknowledge,  that  as  well  that  which 
the  Apostles  preached,  as  that  which  they  did 
write,  is  the  gospel.  But  we  affirm,  that  they 
preached  nothing  for  the  gospel,  but  that 
which  was  written  in  the  scriptures,  of  the 
Old  Testament,  Rom.  1.  2.  Act.  26.  22,  and 
afterward,  was  also  written  in  the  scriptures  V 
of  the  New  Testament.  Therefore  when  we 
teach  neither  unctuary,  nor  besides  the  word  . 
written,  we  are  sure  to  avoid  the  Apostle's 
curse,  whereinto  all  papists  incur,  teaching  '  . 
both  contrary,  and  besides  the  scriptures,  un- 
der colour  of  unwritten  traditions.  But  we  ' 
know  whatsoever  the  Apostles  taught  is  con-  , 
tained  in  the  scriptures,  "  For  the  gospel 
which  they  preached,"  saith  Ireneus,  "after- 
ward by  the  will  of  God,  they  delivered  in 
writing,  to  be  the  foundation  and  pillar  of  our  . 
faith,"  Lib.  3.  cap.  1.  Tertullian,  against  Her- 
mogenes  the  heretic,  saith,  "let  him  show 
thai  his  opinion  is  written,  if  it  be  not  written 
let  him  be  afraid  of  that  wo  which  is  ap- 
pointed for  them  that  add  or  take  away." 
Athanasius  in  the  beginning  of  his  book 
against  idols,  saith :  "  The  noly  scriptures 
inspired  of  God,  are  by  themselves  sufficient 
to  teach  the  truth."  Cyril,  Joan.  lib.  11.  cap. 
ultimo,  hath  these  words  :  "  All  things  which 
our  Lord  did,  are  not  written,  but  such  things 
as  they  which  did  write,  thought  to  be  suffi- 
cient, as  well  for  manners,  as  for  doctrine, 
that  glistering  in  right  faith,  and  works,  and 
virtue,  we  might  come  to  the  kingdom  of 
heaven,  by  our  Lord  Jesus  Christ."  Hierom, 
Agg.  cap.'],  saith,  "Other  things,  which  with- 
out the  authority  and  testimony  of  the  scrip- 
tures, they  invent  and  feign  of  their  own  ac- 
cord, the  sword  of  God's  word  doth  strike." 
Therefore,  all  after  preaching  and  sowing  of 
novelties,  besides  the  holy  scriptures,  is  that 
which  Tertullian,  Ireneus,  Vincentius,  Au- 
gustin, and  Hierom  condemn,  which  ought  to 
be  accursed  of  all  Christian  catholics. 

18.  That  Paul  owed  any  duty  to  him  as 
Pope,  and  his  great  superior  in  authority,  you 
are  never  able  to  prove.  That  he  came  so 
farof  duty,  you  allege  Tertullian,  deprcescript, 
who  saiih  :  "he  came  up  to  .Jerusalem  to 
know  of  Peter,  office,  and  duty,  and  right  ve- 
rity of  the  same  faith  and  preaching.  For 
both  they  would  not  have  marvelled  that  of  a 
persecutorhe  was  made  a  preacher,  if  he  had 
preached  any  thing  contrary,  neither  would 
they  have  magnified  the  Lord  because  Paul 
his  adversary  was  come  to  them.  Therefore 
they  gave  him  the  right  hand,  in  sign  of  con- 
cord and  agreement,  and  ordained  between 
them,  the  distribution  of  the  office  or  duty,  not 
separation  of  the  gospel."  Therefore  his 
coming  was  about  his  office  and  authority  of  ■ 
preaching,  not  of  duty  unto  Peter,  as  his 
superior  in  authority,  who  willingly  yielded  i 
unto  him  the  greatest  and  largest  charge  of 
preaching  among  the  Gentiles.    But  he  came 


GALATIANS. 


243 


to  see  Peter,  as  Glirysostom  saith  :  "  to  be- 
hold him,  as  men  behold  a  thing,  or  person  of 
name,  excellency,  or  majesty."  It  is  well  he 
came  not  lo  kiss  his  toot,  as  emperors  do  to 
the  pope.  But  Chrysostom's  words  are  these  : 
"  he  came  to  see  him,  as  they  are  wont  to 
speak,  which  go  to  see  great  and  noble  cities, 
to  know  them."  Where  is  the  person  of'cxcel- 
lency  and  majesty?  But  what  writethChrysos- 
tom  mimediately  betbre  upon  this  text  ? "  what 
can  be  more  modest  than  this  mind?  After  so 
great,  and  so  many  good  acts,  when  he  had 
no  need  at  all  of  Peter,  neither  wanted  his 
voice,  but  was  equal  in  honour  unto  him,  for  I 
will  here  say  no  more,  yet  he  went  up  unto 
him,  as  to  his  elder.  That  blessed  man  went 
not  to  learn  any  thing  of  him,  nor  to  receive 
any  correction,  but  only  to  see  him,  and  honour 
him  with  his  presence."  Hierom  maketh  a 
mystery  of  the  number  of  the  days,  maketh 
not  Peter  Pope  :  and  saith  in  his  commenta- 
ries, "  that  he  went  not  to  learn  of  him,  but  to 
give  honour  to  him,  which  was  an  Apostle  be- 
i'ore  liim,  for  he  liad  no  need  of  great  instruc- 
tion, and  therefore  tarried  but  a  short  time 
with  him."  Ambrose  saiih  :  "  It  was  meet 
that  he  should  desire  to  see  Peter,  because 
he  was  first  among  the  Apostles,  to  whom  our 
gaviour  committed  the  charge  of  the  churches 
not  to  learn  any  thing  of  him,  who  had  alrea- 
dy ';arned  of  that  author  by  whom  Peter 
himself  was  instructed,  but  for  affection  of 
Apostleship,  that  Peter  might  know  that  the 
same  license  was  given  to  him,  that  he  him- 
self had  received.  Therefore  when  he  came 
to  him,  he  was  lodged  and  abode  with  him 
fifteen  days,  as  a  fellow  Apostle  of  the  same 
mind  and  agreement."  Chrysostom,  John.  Horn 
87,  saith  that  Paul  went  to  see  him,  "  because 
he  was  the  mouth  and  chief  of  the  Apostles." 
And  yet  as  he  saith  upon  this  text,  "he  was 
equal  in  honour  with  Peter."  Upon  the  next 
chapter  he  saith  :  "  Paul  was  equal  in  dignity 
with  Peter  the  highest."  Maximus  doubteth 
not  to  call  Paul  often  summwn  Apostolum,  the 
high  Apostle.     Oecom.  cent.  4«97.  cent.  2.  7. 

Chapter  2. 
2.  Paul  went  not  to  put  his  doctrine  and 
calling  unto  the  trial  of  others,  for  then  he 
should  have  done  so  at  the  first,  for  his  doc- 
trine and  calling  was  of  as  high  authority  as 
theirs,  but  he  went  to  declare  unto  others,  upon 
occasion  of  slanders,  his  consent  and  agree- 
ment with  the  rest  of  the  apostles:  "It  is  one 
thing  to  confer,"  saith  Ilierom,  "  another  thing 
to  learn.  Among  them  that  confer,  there  is 
an  equality,  but  of  him  that  teacheth,  and  him 
that  learneth,  he  is  less  that  learneth."  There- 
fore Paul  vyent  to  confer  with  his  equals,  not 
that  any  trial  or  approbation  of  his  calling  or 
doctrine  were  necess  iry,  as  if  he  had  been 
their  inferior.  But  for  them  which  have  not 
the  like  extraordinary  calling  and  authoriz- 
ing as  Paul  had,  it  is  necessary  for  them, 
to  submit  their  calling  and  doctrine,  to  the 
ordinary  governors  of  God's  church.  I  say 
to  the  lawful  governors  of  God's  church,  | 
not  to  Antichrist  and  the  enemies  of  God's  I 


I  church,  what  place  soever  they  usurp.  As 
;  for  going  up  to  any  principal  place  of  our  reli- 
gion, we  know  none,  but  when  a  general  coun- 
cil is  kept,  neither  is  there  any  means  to  con- 
fer with  Peter  and  the  apostles,  but  by  sub- 
mitting ourselves  to  their  holy  writings.  As 
for  Luther  and  Calvin,  or  they  that  join  in  doc- 
trine with  them,  they  never  refused  to  put  their 
doctrine  to  such  conference  of  lawlul  council 
or  holy  bishops  as  they  ought  to  do  :  but  have 
often  desired  that  such  a  general  council,  by 
consent  ot  Christian  princes,  might  be  gather- 
ed. But  your  quarrel  against  them  is  be- 
cause they  will  not  put  their  preaching  in 
judgment  of  your  unlawful  chapter  of  Trent, 
where  the  [)opc,  who  is  accused  of  heresy, 
should  be  the  oidy  judge,  which  particular 
assembly,  for  many  other  prejudices,  popish 
France  also  hath  refused  to  acknowledge  lor 
a  lawtul  council. 

2.  The  approbation  of  Paul's  doctrine  by  the 
rest  oi  the  apostles  was  requisite  to  confute 
the  slander  of  the  false  apostles,  who  re- 
ported that  he  agreed  not  in  doctrine  with  the 
other  apostles  :  not  "  that  all  other  men  could 
not,  or  would  not  acknowledge  that  his  doc- 
trine was  of  the  Holy  Ghost,  till  it  were  al- 
lowed by  such  as  were  without  all  exception 
known  to  be  apostles,  or  that  without  confer- 
ence he  knew  he  should  have  lost  his  labour, 
both  for  the  time  past  and  to  come  :"  for  then 
he  should  and  would  have  sought  approba- 
tion at  the  first,  not  have  preached  so  many 
years  without  conference  :  "  not  that  Paul 
feared,"  saith  Hierom  upon  this  text,  "lest  by 
the  space  of  17  years,  he  had  preached  a  false 
gospel  among  the  Gentiles,  but  that  he  might 
declare  to  them  that  were  apostles  before 
him,  that  he  neither  did  nor  had  run  in  vain, 
as  ignorant  men  thought."  If  he  feared  not, 
&.C.  he  had  security  of  preaching  the  gospel, 
before  it  was  confirmed  by  the  sentence  of 
Peter,  and  the  rest  of  the  apostles  that  were 
with  him.  You  see  therefore,  that  Hierom 
upon  deliberation  in  his  commentary,  writeth 
contrary  to  that  he  did  write  in  heat  of  con- 
tention against  Augustin.  That  he  went  up 
by  revelation  it  proveth  not,  "  that  having  his 
apostleship  and  gospel  liked  and  approved  by 
them,  he  might  preach  with  more  fruit :"  for 
he  preached  before  with  as  great  fruit  to  the 
conversion  of  many  nations;  but  that  to  stop 
the  mouths  of  the  slanderers,  and  to  confirm 
the  weak,  it  was  expedient  that  he  should 
have  the  approbation  of  the  rest  of  the  apos- 
tles, and  their  acknowledging  of  the  apostle- 
ship of  the  Gentiles,  to  be  chiefly  committed 
to  him.  TertuUian  writeth  against  Marcion, 
which  received  but  one  gospel  of  Luke,  show- 
ing that  Paul,  of  whom  Luke  learned  his 
gospel,  refused  not  to  have  it  confirmed  by 
the  testimony  and  authority  of  the  ancient 
apostles,  and  so  should  Marcion  receive  the 
gospel  of  Matthew  and  .lohn,  as  well  as  of 
Luke.  What  Heretics  those  be  that  will  be 
tried  only  by  the  scriptures,  and  not  by  men 
judging  according  to  the  scriptures,  I  know 
not,  but  sure  I  am,  those  men  whom  vou 
specially  malign   are   none  such-     Another 


244 


GALATIANS. 


matter  you  irtay  gather  out  of  tliis  place,  that 
it  is  no  absurdity  "  to  have  the  scriptures  ap- 
proved by  the  church's  testimony,  as  the  ad- 
versaries make  it."  But  v.e  make  no  such 
absurdity,  but  that  you  should  hold,  that  the 
authority  of  tlie  scriptures  doth  depend  upon 
the  church's  approbation.  I'or  to  give  testi- 
mony unto  the  truth,  and  to  discern  truth  from 
falsehood,  is  no  derogation  to  the  dignity  or 
certainty  of  truth.  But  when  you  affirm,  that 
the  church  might  have  refused  the  gospel  of 
Matthew  or  Johi.,  and  taken  the  gospel  of 
Bartholomew  or  Nicodemus,  this  we  affirm 
to  be  a  foul  absurdity.  And  when  you  say, 
that  "disputation  whether  the  scripture  or  the 
church,  be  of  greater  authority  is  superfiu- 
ous:"  you  seem  to  grant  equal  authority  to 
the  church  with  the  scripture,  v.iiich  is  to 
match  the  authority  of  men  with  the  autho- 
rity of  God.  Therefore  let  us  consider  your 
reasons.  First  you  say,  "  either  giveth  testi- 
mony to  other."  This  is  a  fond  reason  :  for 
the  lawyer  may  give  testimony  to  the  written 
law,  and  the  written  law  giveth  testimony  to 
him  if  he  say  true,  but  yet  is  of  greater  au- 
thority than  the  lawyer,  'for  the  lawyer  must 
obey  the  law,  and  the  law  written  will  con- 
vince the  lawyer  of  error  if  he  give  a  wrong 
testimony.  So  the  church  must  obey  the 
scripture,  which  is  able  to  convince  her  of 
error  if  she  go  astray;  the  scripture  is  not 
subject  to  the  church,  therefore  of  greater 
authority.  Further  you  say,  "  they  be  both 
assured  by  the  Holy  Ghost  from  all  error." 
Of  the  scripture  it  is  certain:  but  that  the 
church  is  assured  from  error,  it  cannot  be 
proved.  For  the  scriptures  were  needless, 
if  the  church  without  them  be  assured  from 
error.  But  the  church  is  no  longer  assured 
from  error,  than  she  followeth  the  word  of 
God  delivered  in  the  scriptures,  which  is  the 
rule  of  truth.  But  by  your  collection  that  fol- 
lowed :  "The  church  yet  being  before  the 
scriptures,  the  spouse  of  Christ,  and  proper 
dwelling  temple  or  .subject  of  God  and  his 
graces,'  it  seemeth  you  mean,  that  the 
church  in  this  respect  should  be  of  greater 
authority  than  the  scripture;  wherein  you 
commit  a  foul  paralogism  or  sophistication, 
by  the  scriptures,  meaning  the  writing  of 
them,  and  not  the  matter  that  is  written, 
which  is  the  word  of  God.  For  the  word  of 
God  which  is  written  in  the  scriptures,  was 
doubtless  before  the  church  was  the  spouse 
of  Christ.  For  by  the  word  of  God,  the  church 
was  first  gathered  to  have  any  being  or  ex- 
cellency that  it  haih.  Your  other  argument 
is  as  absurd  as  this.  "The  scriptures  were 
for  the  church,  and  not  the  church  for  the  | 
scriptures."  Which  is  as  good,  as  if  a  man  ; 
would  say,  the  prince  i.s  for  the  people,  and  , 
not  the  people  for  the  prince :  therefore  the 
people  is  of  greater  authority  than  the  prince. 
Or  thus,  the  law  is  made  for  people,  and  not  | 
people  for  the  law,  therefore  the  law  is  not 
above  the  people,  neither  are  they  subject  to 
it.  Moreover  yon  say,  "  in  the  church  there 
is  judicial  authority  by  office  and  jurisdiction 
to  determine  of  doubtful  questions,  touching 


the  sense  of  the  scriptures,  and  other  contro- 
versies of  religion,  of  which  judicial  power, 
the  scriptures  be  not  capable."  I  answer, 
there  is  no  other  judicial  authority  in  the 
church,  than  in  the  commonwealth,  which  is 
to  determine  controversies  according  to  the 
law,  and  the  true  meaning  thereof;  where  in 
question  of  the  sense  ot  the  law,  the  law- 
maker's mind  is  to  be  discussed  by  his  words, 
and  the  circuinstances  and  occasions  ot  mak- 
ing the  law.  So  the  meaning  of  the  scrip- 
tures, is  to  be  taken  only  out  ot  the  scriptures, 
so  saith  Clemens  :  "  You  ought  not  to  seek  a 
strange  and  foreign  sense  without  the  scrip- 
tures, that  you  may  confirm  it  by  any  means 
by  the  scriptures  :  but  the  sense  of  truth  you 
must  lake  out  of  the  scriptures  themselves." 
iJist.  37.  cap.  Relatum.  And  that  this  is  not  so 
hard  a  matter  to  do,  Augustin  testifieth,  who 
saiib,  that  "nothing  is  almost  gathered  out  of 
any  obscure  places  of  scripture,  which  is  not 
found  in  other  places  to  be  uttered  most 
plainly."  Therefore  the  scripture  hath  au- 
thority to  determine  all  controversies  of  re- 
ligion, though  not  speaking  as  men  upon  the 
bench,  for  which  cause  some  of  you  have 
blasphemed  the  scriptures  to  be  a  dumb  judge, 
yet  the  scripture  speaketh  sufficiently,  to  in- 
form the  conscience  ot  every  man  that  is  de- 
sirous to  hea'r  the  truth,  and  feel  the  resolu- 
tion thereof  out  of  the  scriptures.  Wherefore 
Paul  doubteth  not  to  say,  when  he  had  cited 
many  testimonies  of  scripture,  "we  know 
that  what  things  the  law  saith,  it  speaketh  to 
them  that  are  under  the  law,"  Rom.  3. 19.  The 
scriptures  therefore  in  their  kind,  are  capable 
of  speech,  and  so  of  judgment  and  judicial 
power:  and  the  truth  and  determination  there- 
of, are  as  evident  and  particular,  as  is  neces- 
sary for  anj^  times  or  persons,  so  saith  the 
apostle.  "The  whole  scripture  inspired  of 
God  is  profitable  to  teach,  to  reprove,  to  ex- 
hort, to  rebuke,  that  the  man  of  God  may  be 
perfect  and  prepared  to  all  good  works." 
2  Thn.  3.  16.  Yet  the  ministry  of  man  is  ne^ 
cessary  by  God's  ordinance,  not  of  authority 
above  the  scriptures,  but  subject  unto  them. 
The  controversy  therefore  is  not  like  as  you 
make  it,  in  a  case  of  law,  whether  the  judge 
or  the  evidence  be  of  greater  authority  :  but. 
whether  the  judge  or  the  law  be  of  greater 
authority.  Where  every  wise  man  wjll  grant 
that  the  law  is  of  greater  authority,  where- 
unto  the  judge  is  to  obey,  and  according  to 
which  to  give  his  sentence,  or  else  by  the 
law  his  erroneous  sentence  is  to  be  reversed. 
With  such  proud  hypocrites  have  we  to  do, 
as  will  be  judges  of  the  scriptures  themselves, 
and  not  submit  their  judgment  to  be  tried  by 
the  scriptures,  whom  no  wise  commonwealth 
would  tolerate,  both  because  they  arrogate 
judgment  without  commission,  and  thouffh 
they  give  sentence  against  all  justice,  yet  by 
no  law  they  will  have  their  jiidgment  to  be 
examined. 

G.  The  gospel  and  preaching  of  Paul,  waa 
not  put  to  the  church's  probation,  as  you  sur- 
mise, but  if  it  had  been,  this  verse  proveth 
plainly  that  the  church  added  no  authority  to 


GALATUNS. 


tiis  gospel  and  preaching.  No  more  doth  it 
to  the  scriptures,  which  it  receiveth  and  ac- 
knowledgeih  to  be  true.  And  altliough  the 
authority  of  the  churcii  do  move  men  which 
never  heard  ot  the  scriptures,  to  give  credit 
unto  tliem :  yet  are  men  bound  to  laiie  them 
for  truih,  although  the  church  did  not  move 
them,  nor  testify  of  the  scriptures,  that  they 
are  the  truth.  For  men  are  bound  to  believe 
the  word  of  Ood,  because  it  is  the  word  of 
God,  and  not  because  it  is  approved  of  men  to 
be'ihe  word  ot  God.  As  Adam,  Noah,  and 
Al)r:iliam  did  believe  the  word  of  God,  and 
were  bound  to  believe  it,  when  there  was  no 
church  that  could  move  them  to  it.  The  apos- 
tk's  liclieved  the  gospel  of  our  Saviour  Christ 
before  he  wrought  any  miracle,  because  it 
was  testified  by  the  scriptures,  John  1.  45. 
And  Christ  himself  preached,  saying:  "  Re- 
pent and  believe  the  gospel,"  when  there  was 
no  church,  whose  authority  could  make  men 
to  believe :  yet  were  the  apostles  bound  to 
believe  in  Christ,  and  the  Jews  to  believe  the 
gospel,  because  it  was  the  word  of  God.  The 
scriptures  therefore  being  the  word  of  God, 
are  of  full  and  sufficient  authority  of  them- 
selves, and  the  Spirit  of  God  which  spcaketh 
in  them,  is  of  sufficient  authority  to  procure 
credit  unto  them,  even  without  the  testimony 
of  men,  and  doth  procure  the  church  itself  to 
acknowledge  them  to  be  the  true  and  un- 
doubted word  of  God.  And  as  the  whole 
ciuircli  is  bound  to  believe  them,  for  the  Spi- 
rit of  truth  that  speaketh  in  them,  so  is  every 
particular  person  and  people  bound  to  believe 
them,  and  take  them  for  the  truth,  although 
they  never  heard  that  the  church  doth  ap- 
prove them.  Nevertheless  the  testimony  of 
the  church  in  respect  of  men's  infirmity  of 
judgment,  is  requisite  to  induce  men  to  give 
credit  to  the  scriptures,  and  is  a  good  confir- 
mation of  men's  faith,  not  as  the  authority  of 
men,  but  as  the  authority  of  God's  Spirit  in 
men,  consenting  unto  the  (ruth,  and  framing 
the  obedience  of  men  unto  the  truth.  There- 
fore that  sayins  of  Augustin  maketh  nothing 
against  us,  nor  troubleth  us  one  whit.  Au- 
gustin speaketh  not  of  himself,  at  such  time 
as  he  was  a  (christian,  but  putting  the  case  he 
were  an  infidel  yet  to  be  converted:  it  is 
plain  both  by  the  words  going  immediatelv 
oefore,  and  by  the  whole  discourse.  He  saitli 
not,  unless  the  authority  of  the  church  moved 
me,  as  though  nothing  else  should  move  him, 
but  the  church's  authority :  for  his  word  is 
not  moveret,  but  commoveret.  But  his  saying  is 
to  this  effect :  "I  for  my  part  would  not  be- 
lieve the  gospel,  unless  the  authority  of  the 
church,  with  other  thinsrs  did  move  me,  or  did 
also  move  me."  But  when  the  question  was 
between  him  and  the  Donatists,  where  the 
church  was,  on  his  side  or  on  theirs,  then  he 
fleeth  not  to  that  unlearned  petition  of  princi- 
ple, which  yet  is  the  whole  bulwark  of  Pa- 
pistry, 'hat  the  Catholic  Church  was  on  his 
side,  but  requireth  the  matter  to  be  discussed, 
by  the  authority  of  the  scriptures.  "Let  us 
not  hear,"  saith  he,  "this  say  I,  and  this  say- 
,eEt  thou,  but  let  us  hear,  Thus  saith  the  Lord. 


There  are  the  books  of  the  Lord,  unto  whose 
authority  we  do  botii  consent,  both  believe, 
both  serve.  There  let  us  seek  the  church, 
there  let  us  discuss  our  cause."  De  unital 
Eccl.  cap.  3,  and  in  the  same  chapter,  "I  will 
not  have  the  holy  church  to  be  demonstrated, 
or  showed  forth  by  human  documents,  but  by 
divine  oracles."  Again,  "  Therefore  let  us 
seek  her  in  the  holy  scriptures." 

7.  You  slander  us,  as  you  do  commonly,  to 
teach,  "that  the  apostle's  charge  was  so  dis- 
tinct, that  none  could  preach,  &,c.  but  in  their 
several  places,  which  by  God's  appointment 
or  their  lot,  for  more  particular  regard  of 
peace  and  order's  sake,  were  limited  to  every 
one."  For  contrariwise  we  teach,  that  every 
one  of  the  apostles  had  as  lar^e  and  genera! 
authority  as  the  other,  and  that  any  of  the 
apo.stles  by  their  commission,  might  lawfully 
have  preached  and  exercised  his  apostleship 
and  jurisdiction  at  Rome,  as  well  as  Peter 
and  Paul.  But  after  this  distinction  was  made 
by  God  for  causes  before  mentioned,  it  was 
not  lawful  for  the  apostles  to  leave  or  forsake 
their  special  charge,  and  to  intriide  them- 
selves one  into  another's  limits,  which  would 
have  bred  the  contrary  enormities  to  those 
causes,  for  which  their  charges  were  dis- 
tincted:  namely,  neglect  of  some  provinces, 
dissension,  and  confusion.  Therefore  it  was 
not  lawful  for  Peter,  to  whom  by  God  was 
committed  the  chief  apostleship  of  the  cir- 
cumcision, to  forsake  this  charge,  and  to  lake 
upon  him  the  chief  apostleship  of  the  Genules. 
And  certain  it  is,  that  Peter  did  never  consent 
to  break  that  order,  which  was  here  taken  bv 
him,  and  the  rest  ef  the  apostles,  and  Paul. 
Therefore  thoue;h  he  came  to  Rome,  and 
preached  at  Rome,  and  died  at  Rome,  yet 
was  he  the  chief  Apostle  of  the  circumcision 
still,  and  Paul  the  chief  apostle  of  the  uncir- 
cumcision  or  Gentiles.  And  therefore  the 
pope  might  more  probably  have  conveyed  his 
title  of  supremacy  from  Paul,  than  frotn  Pe- 
ter. And  although  the  Papists  would  now 
seem  craftily  to  derive  his  authority  from 
both,  yet  holding  their  own  principles,  that  is 
impossible.  For  if  Peter  were  not  chief  apos- 
tle of  the  church  of  the  Gentiles,  as  the  text 
isplainthathe  was  not ;  his  successor,  adrtiit- 
ting  he  had  Peter's  whole  authority,  which 
none  that  is  a  wise  man  will  grant,  cannot 
have  chief  authority  over  the  church  of  the 
Gentiles,  because  Paul  w-as  beheaded  at 
Rome  For  if  there  must  be  but  one  head, 
and  that  was  Peter,  as  the  Papists  affirm,  then 
can  the  pope  derive  none  authority  from  Paul. 
But  let  us  see  how  cleanly  you  can  convey 
the  matter.  You  say,  it  "is  plain  by  this 
place,  that  to  Peter  and  Paul,  as  to  the  two 
chief  and  most  renowned  apostle.s,  the  church 
of  all  nations,  that  is,  of  the  .lews  and  Gentiles, 
was  given."  I  will  not  stand  upon  your  terms, 
for  in^  truth  the  apostles  were  rather  given  to 
the  churches,  than  the  churches  to  them, 
Eph.  4.  You  speak  of  them  as  though  they 
were  two  great  benefices  or  Bishoprics.  But 
we  agree  that  they  were  made  chief  apostles, 
the  one  over  the  Jews,  the  other  over  the 


GALATlAKrf. 


Gentiles.  You  say,  the  first  and  principal 
was  Peter's  lot.  Provided  always,  that  Christ 
is  as  properly  the  light  and  salvation  of  the 
Gentiles,  as  he  is  the  glory  of  his  people  Is- 
rael, and  that  he  was  the  minister  ot  circum- 
cision lor  the  truth  of  God,  to  confirm  the 
promises  of  the  lathers,  that  the  Gentiles 
might  glorify  God  for  his,  &c.  And  therefore 
Paul's  lot  was  no  less,  but  much  more  glori- 
ous than  Peter's.  But  he  was  not  so  limited 
to  the  Gentiles  only,  but  that  he  might  preach 
to  the  Jews  also,  and  so  might  Peter  to  the 
Gentiles,  as  either  did.  Whether  Paul  did 
write  to  the  Hebrews,  divers  old  doctors 
doubt :  and  whether  Peter  was  the  first  that 
preached  to  the  Gentiles,  I  have  somewhat 
said  upon.  Acts  15.  Certain  it  is,  that  Paul  at 
his  first  conversion,  was  sent  immediately  to 
the  Gentiles,  Acts  26.  17.  Gal.  1.  6.  Yet  this 
distinction  remaineth  firm,  Peter  was  chief  of 
the  church  ot  the  Jews,  and  Paul  was  chief 
of  the  church  of  the  Gentiles.  And  thereiore 
it  is  no  treachery,  but  a  necessary  conclusion 
of  Calvin,  that  Peter  could  not  be  chief  of  the 
ciiurch  of  the  Gentiles,  except  he  went  against 
God's  ordinance,  and  the  appointment  made 
between  him  and  Paul.  That  he  might  not 
preach  at  Rome,  nor  deal  among  the  Gentiles, 
Calvin  doth  not  say ;  but  that  he  might  not  so 
deal  among  the  Gentiles,  or  occupy  any  such 
seat  at  Rome,  whereby  he  should  take  upon 
him  to  be  the  chief  apostle  of  the  Gentiles, 
which  prerogative  by  God's  ordinance,  and 
his  own  appointment,  was  decreed  unto  Paul. 
You  say,  "  So  he  might  bar  John  from 
Ephesus  also."  I  answer,  what  place  soever 
John  had  at  Ephesus,  I  will  be  bold  upon  the 
authority  of  this  text  to  affir.n,  that  he  was 
neither  above  Peter  in  Apostleship  of  the 
circumcision,  nor  above  Paul  in  the  Apostle- 
ship of  the  Gentiles.  But  it  is  perilous  sedi- 
tion in  Calvin,  to  exhort  all  men  to  keep  fast 
the  aforesaid  compact.  Why  so,  I  pray  you, 
was  it  not  grounded  upon  the  ordinance  of  the 
Holy  Ghost  ?  and  testified  unto  us  in  the  scrip- 
tures ?  is  it  sedition  to  keep  the  ordinance  of 
the  Holy  Ghost?  or  cannot  your  popedom 
stand  'i  unless  this  compact  decreed  by  the 
Holy  Ghost  be  broken?  no  verily,  therefore 
you  cry  sedition,  as  Athalia,  when  she  was 
deposed  from  her  usurped  tyranny,  cried 
treason,  sedition.  But  it  is  belike  a  worse 
matter,  that  Calvin  exhorteth  all  men  rather  to 
have  respect  to  "  Paul's  Apostleship,  than  to 
Peter's,  as  though  the  preaching,  authority,  and 
Apostleship  of  both  were  not  alike  true,  and 
all  of  one  Holy  Spirit,  whether  they  preached 
to  Jews  or  Gentiles."  Indeed  if  Calvin  should 
make  a  difference  of  truth  or  spirit  in  the 
Apostles'  preaching,  and  the  authority  of  their 
doctrine,  you  might  worthily  charge  him  with 
more  than  sedition,  even  with  heresy  and 
blasphemy.  But  these  be  his  words,  by  which 
he  shall  clear  himself  of  all  crimes,  and  make 
h's  impudent  accusers,  if  not  ashamed,  yet 
worthy  to  be  baffled  of  all  honest  minds,  that 
love  truth  and  ulain  dealings  :  "  I  do  not  great- 
ly regard  whether  Peter  were  bishop  of 
Rome,   seeing  Paul    doth  testify,    that  the 


Apostleship  of  Peter  doth  pertain  peculiarly 
unto  the  Jews,  and  that  his  Apostleship  per- 
taineth  to  us.  Therefore  that  this  society 
which  they  between  themselves  covenanted, 
maybe  ratified  with  us,  yea  rather  that  the 
ordinance  of  the  Holy  Ghost  may  be  counted 
firm  with  us;  it  is  convenient,  that  we  should 
have  respect  to  the  Apostleship  of  Paul  rather 
than  of  Peter  ;  for  so  the  Holy  Ghost  divided 
the  provinces  between  them,  that  he  appointed 
Peter  to  the  Jews,  and  Paul  to  us.  Now  there- 
fore let  the  papists  seek  their  primacy  else- 
where than  in  the  word  of  God,  where  it  is 
not  found  to  be  grounded."  By  these  words 
it  is  manifest,  that  Calvin  maketh  no  difl'erence 
between  the  truth  of  the  Apostles'  doctrine,  or 
the  authority  of  the  Holy  Spirit,  by  which  they 
preached  both  to  the  Jews  and  Gentiles,  but 
will  have  us  that  are  Gentiles  to  keep  steadfast 
the  difference  of  primacy,  and  distinction  of 
provinces,  which  the  Holy  Ghost  hath  made, 
and  to  acknowledge  Paul  to  be  the  chief 
Apostle  of  the  Gentiles,  and  not  Peter.  Seeing 
therefore  it  is  certain  that  Paul  was  once  the 
chief  Apostle  of  the  Gentiles  by  God's  ap- 
pointment, Peter  had  not  chief  authority  over 
all  the  church  by  Christ's  saying:  Thou  art 
Peter,  and  upon  this  rock  I  will  build  my 
church,  &c.  But  let  us  see  how  you  will  con- 
vey this  primacy  over  the  church  of  the  Gen- 
tiles from  Paul  to  Peter.  You  are  not  able  to 
show,  that  Paul  was  by  the  Holy  Ghost  de- 
prived of  it  by  whom  he  was  invested  in  it. 
You  cannot  show  that  he  did  voluntarily  re- 
sign it,  and  yet  if  you  could,  his  I'esignation 
were  not  yet  good  in  law,  except  it  were  ap- 
proved by  Christ,  of  whom  he  had  his  institu- 
tion in  it.  Let  us  see  then  what  poor  evidence 
you  have  to  bring  it  from  Paul  to  Peter.  You 
say,  "  partly  by  the  daily  decay  of  the  Jewish 
state,  and  their  increduUty,  and  partly  for  that 
in  Christianity  the  distinction  of  Jew  and  Gen- 
tile ceased  after  a  season,  they  went  both  to 
the  chief  city  of  the  Gentiles,  and  there  found- 
ed the  church  common  to  the  Hebrews,  and 
all  nations."  This  decay  of  the  Jewish  state, 
was  not  so  long  as  Peter  and  Paul  lived  toge- 
ther, and  specially  it  was  not  before  Paul  came 
to  Rome  :  for  at  such  time  as  Paul  was  ap- 
prehended at  Jerusalem,  whence  he  was 
shortly  after  carried  to  Rome,  the  Jewish 
state  was  not  decayed,  as  is  manifest  by  the 
i  words  of  James  to  Paul,  Acts  21,  20.  Thou 
I  seest  brother,  how  many  ten  thousands  there 
I  are  of  the  Jews  that  have  believed,  and  are  al  1 
zealous  of  the  law.  This  text  doth  also  prove, 
that  the  distinction  of  Jews  and  Gentiles  did 
not  cease  at  the  same  time,  therefore  there  is 
no  reason  why  Peter  in  that  respect,  should 
found  a  church  common  to  both  tne  churches 
at  Rome.  Therefore  these  causes  of  Peter's 
I  forsaking  his  charge  and  Apostleship  over  the 
Jews  are  false  and  forged,  and  so  much  the 
more  apparently,  in  that  you  confess,  that  Pe- 
,  ter  founded  the'church  at  Rome  before  Paul. 
And  if  the  stories  be  true  that  write  of  his  first 
coming,  and  sitting  there  twenty-five  years  ;  he 
founded  the  church  there  before  this  ordi- 
nance and  compact  was  made,  therefore  upon 


GALATIANS. 


247 


no  such  pretended  cause.  And  yet  if  all  the 
Jews  had  been  dead,  or  revolted  from  the 
Christia.i  religion  it  wasnot  lawfullbrhini,  be- 
ing left  of  the  one  church,  to  usurp  primacy  in 
the  church  of  the  Gentiles,  which  was  commit- 
ted 10  another,  except  you  could  siiow  by  what 
new  commission  he  was  translated  into  that 
primacy,  and  Paul  deprived  of  it.  Tiie  church 
of  Rome  indeed  was  iiappy,  if  both  the  Apos- 
tles poured  out  their  whole  doctrine  there  and 
confirmed  the  same  with  their  blood  :  so  was 
it  happy  liiat  John  preached  tiiere  in  the  days 
of  Domitian,  when  they  both  were  dead,  yet 
thereby  the  city  of  Rome  gained  not  the  su- 
preme authority  over  the  church,  as  the  em- 
peror had  over  the  world.  And  no  man  (hat 
IS  not  mad  will  grant,  that  John  bein^  at  Rome 
after  that  Peter  was  dead,  was  under  the  ju- 
risdiction of  Linus,  Clemens,  Cletus,  or  Aiia- 
cletus,  or  whosoever  was  bishop  there  in  that 
time,  for  the  stories  do  not  agree  :  but  John 
continued  his  Apostleship,  and  the  authority 
thereof  so  long  as  he  lived,  which  was  greater 
than  any  bishop  that  succeeded  thi?  Apostles, 
as  it  is  plain  by  the  order  of  dignity  and  de- 
grees of  the  church,  set  down  by  the  Apostle 
raui,  1  Cor.  12.  23.  Whereas  by  your  vain  sup- 
position of  the  pope's  supremacy,  Clemens,  or 
some  other  bishop  of  Rome  after  Peter  was 
superior  unto  John.  And  as  that  ass,  which 
counterfeited  the  epistles  of  Clemens  to 
.James  the  Aposile  supposeth,  giving  him 
charge  also  oi  such  weighty  matters,  namely 
of  shaking  the  clothes  of  the  Lord's  table,  out 
of  the  holy  vestry,  and  of  keeping  the  sacra- 
ment Irom  mice  and  rottenness,  Epist.  2. 
ad  Jacob.  Every  wise  man  that  readeth 
him,  may  think  the  author  of  the  epistle,  was 
more  worthy  to  have  his  ears  nailed  to  the 
pillory,  than  to  take  upon  him  to  teach  one  of 
the  three  pillars  of  the  church,  who  had 
learned  of  Christ  himself,  and  had  so  long 
governed  the  church  of  Jerusalem  before 
Clemens  was  a  Christian.  Rome  was  not  the 
chief  city  of  the  Christian  Gentiles  by  God's 
election,  as  Jerusalem  was  of  the  Jews,  but 
by  tyranny  and  unjust  oppression  of  other  na- 
tions, as  Babylon  was  sometime  in  the  east. 

9.  All  catholic  pastors  must  communicate 
not  only  with  Peter,  but  also  with  every  one 
of  the  true  Apostles  of  Christ  in  all  necessary 
points  of  faith  and  doctrme,  or  else  they  be  not 
shepherds  but  wolves.  They  must  also  com- 
municate with  all  the  lawful  successors  of  the 
Apostles,  as  well  as  with  Peter's  successors  : 
successors  I  mean  in  faith  and  doctrine,  not 
in  place  only.  And  in  this  union  and  com- 
munion was  Paul  seventeen  years,  asHierom 
noted,  before  he  came  up  at  this  time  to  Jeru- 
salem, unless  you  will  say  he  was  all  that  se- 
venteen years  no  pastor  but  a  wolf.  He  came 
not  therefore. now  first  to  be  joined  unto  them, 
nor  to  be  tried  for  his  doctrine  and  calling, 
but  by  this  brotherly  meetinsr  to  stop  the 
mouths  of  slanderers,  and  to  confirm  the  faith 
of  the  weak  in  his  doctrine,  that  it  was  agree- 
able to  the  doctrine  of  all  the  Apostles.  That 
Paul  was  sent  to  them,  and  not  they  to  him,  it 
was  both  in  respect  of  their  seniority,  and  for 


that  they  were  the  greater  number  there  re- 
maining at  thiit  time  in  Jerusalem,  not  that 
they  were  his  superiors,  or  better  known  to  the 
Gentiles  to  be  ordinary  Apostles.  And  the 
giving  of  hands  of  fellowship,  was  a  mutual 
acceptation  of  the  one  and  the  other,  and  no 
sign  of  superiority  in  them  above  Paul.  Nei- 
ther was  this  the  first  time  that  they  took  him 
into  their  fellowship,  but  long  before,  namely 
when  he  came  tirst  to  Jerusalem,  Acts  9.  27. 
And  in  the  contents  of  that  chapter  you  con- 
fess as  much  yourselves,  which  now  it  seem- 
ethyou  have  torgotten.  Hierom's  rule  is  not 
of  every  one  thatsitteih  in  Peter's  chair,  which 
is  not  a  successor  of  Peter's  doctrine.  For 
liierom  would  not  have  gathered  with  Libe- 
rius,  whom  he  confesseth  to  have  subscribed 
to  heresy,  nor  with  Marcellinus  sacrificing  to 
idols,  not  with  Honorius  condemned  for  here- 
sy in  the  Council  of  Consstantinople  the  6th, 
nor  with  other  heretical  bishops  of  Rome. 
Neither  doih  he  for  that  cause  call  Rome  the 
most  sure  haven  of  communion,  absolutelv. 
but  saith,  "  that  certain  priests  of  Alexandria, 
and  their  pope  or  bishop  Athanasius,  and  one 
Peter  declining  the  persecution  of  the  Arian 
heresy,  fled  to  Rome  as  unto  the  most  sure 
haven  of  their  communion."  Because  in  no 
church,  with  whom  thev  had  fellowship,  they 
could  be  so  safe  from  tlie  persecution  of  the 
Arians  at  that  time,  as  at  Rome,  while  Rome 
was  under  Coiistans  a  catholic  emperor,  and 
Julius  a  catholic  bishop  governed  the  church 
there.  But  soon  after  when  Constantius  ob- 
tained the  empire  ofthe  city  of  Rome,  and  Li- 
berius  by  him  was  first  banished  and  after  re- 
stored, and  Felix  banished  at  that  time,  as 
Damasus  writeth,  "there  was  exceeding 
great  persecution  of  the  clergy  at  Roine  ;  so 
that  many  priests  and  clerks  were  slain  with- 
in the  church  ;  and  that  for  six  years  while 
Liberius  reigned  with  the  Arians,  there  could 
no  catholic  priest  or  clerk  be  suffered  to  enter 
either  into  the  church,  or  into  the  common 
baths."  If  Athanasius  at  that  time  had  come 
to  Roine,  he  should  not  have  found  so  sure  a 
haven  there,  as  no  did  before.  For  neither 
was  Rome  then  '•\  hi«  '-■i>iirininion,  when  the 
emperor,  the  hi-'  .,''--  !i  as  occupied  the 
place  of  the  cli  r    .  .       , nms,  neither  was 

any  place  of  liis  ii!, Ill,  ill  tor  that  season, 
a  more  dangerous  roci;.  to  his  safety  and  the 
rest  that  were  with  him, than  Rome.  There- 
fore this  saying  of  Ilierom  is  both  falsely  and 
unlearnedly  perverted  from  his  true  ineaning, 
to  set  up  your  idol  of  Rome.  But  you  note  a 
ridiculous  argument  of  the  heretics  that  would 
prove  Peter  to  have  no  pre-eminence  above 
Paul,  being  his  fellow  Aposile.  You  would  be 
glad  we  had  none  other  arguments:  although 
we  do  not  argue  of  the  fellowship  only,  which 
yet  argueth  an  equality  in  authority,  though 
there  were  other  pre-eminences  of  Peter  and  of 
Paul:  yet  had  Peter  no  authority  over  Paul  nor 
Paul  over  Peter.  No  nor  over  Barnabas,  for 
then  he  would  have  over-ruled  hhn  in  the  case 
of  their  contention  that  made  them  to  part  com- 
pany, Actx  15:  and  Barnabas  would  have 
obeyed.    But  all  primacy  and  pre'eminence 


l\3 


GALLATIANS. 


<loth  not  nrctie  stipeJ-iority  in  power  and  au- 
thority. And  Clirysostom  upon  this  place 
saith,  "  now  he  hath  showed  himself  equal  in 
honour  with  the  rest,  he  conipareth  not  him- 
self with  tlie  rest,  but  with  the  highest,  de- 
clarins;  that  each  of  them  had  obtained  equal 
dignity."'  Ambrose  saith,  "he  namethonly 
Peter,'  and  compareth  him  with  himself,  be- 
cause Peter  received  the  primacy  to  found  the 
church,  and  he  also  in  equal  iiianner  or  mea- 
sure wiiselectedto  have  the  primacy,  in  found- 
ing the  churches  of  the  Gentiles,  yet  so,  that 
Peter  might  preach  to  the  Geniilcs  if  cause 
were,  and  Paul  to  the  Jews.  P'or  it  is  found 
that  each  did  both,  but  yet  full  authority  is 
known  to  be  given  to  Peter  in  preaching 
among  the  Jews,  and  the  authority  of  Paul  is 
found  perfect  in  preaching  among  the  Gen- 
tiles, whereupon  in  faith  and  truth  he  calleth 
himself  the  master  of  the  Gentiles.  He  saith 
that  the  gift  which  he  received  of  God,  to  be 
worthy  to  have  the  primacy  in  preaching  to  the 
Gentiles,  as  Peter  had  in  preaching  to  the  cir- 
cumcision, was  approved  even  by  those  Apos- 
tles, which  were  more  noble  among  the  rest, 
whom  for  their  steadfastness  he  calleth  pillars, 
which  were  always  with  our  Lord  m  secret 
matters,  and  were  worthy  to  see  his  giory  in 
the  mount.  And  as  he  giveth  fellows  to  Pe- 
ter notable  men  among  the  Apostles,  so  also 
he  adjoineth  Barnabas  to  himself,  which  by 
divine  judgment  was  joined  to  him,  yet  he 
challengeth  the  grace  of  primacy  granted  by 
God  to  himself  alone,  like  as  it  was  granted 
to  Peter  alone  among  the  Apostles,  so  that  the 
Apostle  of  the  circumcision  did  give  the  right 
hand  to  the  Apostle  of  the  Gentiles,  to  de- 
clare the  concord  of  their  society,  that  either 
of  both  knowing  that  they  had  obtained  the 
spirit  of  perfection  of  the  Lord  in  dispensation 
of  the  gospel,  might  show  that  in  nothing  they 
had  need  the  one  of  the  other."  Oecumenius 
upon  this  place  saith,  "consider  now  how  he 
maketh  himself  equal  to  Peter,  for  this  was 
needful,  that  he  might  be  thought  worthy  of 
credit  among  the  Galaiians."  Primasius  saith 
in  the  person  of  Paul,  "I  am  not  inferior  to 
him,  for  we  are  both  ordained  of  one  into  one 
ministry,  that  I  should  preach  to  the  Gentiles, 
as  Peter  to  the  Jews."  These  ancient  Fathers 
testify  for  us,  of  the  equality  of  the  two  prin- 
cipal Ajioslles,  Peter  and  Paul. 

11.  With  wicked  Porph'-.y  and  Faiistns 
the  Manichee  we  have  nothing  to  do,  neither 
do  we  gladly  charge  Peter,  asyou  do  falsely 
slander  us,  any  further  than  "the  Scripture 
chargeth  him  to  the  glory  of  God.  But  to 
the  matter  in  controversy,  you  say,  we  argue 
against  the  superiority  of  Peter,  because  he 
was  reprehended  by  Paul,  which  is  false,  for 
upon  the  only  reprehending  of  him,  we  do  not 
so  argue.  But  the  fathers,  yon  say,  make  it 
an  example  to  the  superiors,  to  bear  with  hu- 
mility the  correction  and  controlment  of 
their  inferiors,  Cyprian,  Epi.it.  7L  Verily  the 
example  may  extend  even  to  superiors,  to 
bear  a  jtist  reprehension  of  their  inferiors. 
But  Cyprian  doth  not  so  gather,  for  he  saith, 
"  that  Peter  did  not  challenge  or  take  upon 


him  any  thing  as  superior  to  Paul,  which  he" 
could  not  have  done,  but  in  time  and  seniority 
only,  that  Peter  hereby  giveth  us  a  document  of 
concord  and  patience,  that  we  should  not  stub- 
bornly love  our  own  things,  but  such  things  as 
are  suggested  unto  us,  sometimes  by  our  bre- 
thren and  companions  profitably  and  whole- 
somely, if  they  be  true  and  lawful,  we  should 
count  them  our  own."  That  you  translate  in 
Augustin,  the  inferiors  to  resist  their  betters, 
his  words  are,  minores  majoribus,  the  younger 
to  resist  the  elder,  as  he  saith  before,  "  To  be 
correctedof  their  juniors,  than  Paul."  So  that 
his  words  argue  no  superiority  of  Peter,  but 
in  time  and  seniority.  No  more  do  they  in 
the  other  place,  where  Paul  is  called  the  lat- 
ter apostle,  that  is,  junior  in  time,  yet  it  might 
be,  as  he  was,  equal  in  authority.  Cyprian 
saith,  "  All  the  apostles  were  with  Peter, 
de  simplicitate  Pralatorum."  That  superiors 
may  in  some  sort  be  reprehended  of  their  in- 
feriors, it  is  no  question.  But  where  you  say 
the  pope  may  be  reproved,  and  ought  to  take 
it  in  good  fiart,  as  it  proceedeth  of  zeal,  and 
love,  and  patiently,  whencesoever  it  come ; 
I  will  set  down  what  is  found  in  your  canon 
law,  that  men  may  see  how  well  you  agree, 
and  consider  whether  the  pope  will  be  or- 
dered by  that,  rather  than  by  your  sentence, 
Part.  1.  dift.  4.  cap.  Si  Pajm  ;  thus  we  read, 
"if  the  pope  be  found  negligent  of  his  own 
and  his  brethren's  salvation,  unprofitable  and 
remiss  in  his  works,  and  also  holding  his 
peace  of  goodness,  which  doth  more  hurt' him 
and  all  men;  nevertheless  he  leadeth  with 
him  innumerable  people  by  heaps  to  the  chief 
slave  of  hell,  with  whom  he  shall  be  beaten 
with  many  stripes  for  ever.  No  mortal  man 
doth  here  presume  to  reprove  his  faults,  be- 
cause he  himself  being  to  judge  all  men,  is 
to  be  judged  of  no  man,  except  he  be  found 
erring  from  the  faith."  And  in  me  Extrava- 
gant, dc  concession.  Prcebeiid.  Titul.  4.  cap.  2. 
ad  Apostolutus,  in  the  gloss,  where  is  showed, 
that  the  pope  may  do  that  which  to  all  other 
is  forbidden,  it  is  written,  "  neither  is  there 
any  that  may  be  bold  to  say,  my  Lord,  or  sir, 
why  do  you  so?"  And  in  the  margin,  "no 
man  may  be  bold  to  say  to  the  pope,  Domine, 
cur  ila  facis,  sir,  why  do  yon  so  ? 

11.  Paul  testifieth,  it  was  an  error  against 
the  truth  of  the  gospel,  therefore  not  in  a  de- 
fault in  life  and  conversation  only.  It  was  an 
error  of  ignorance,  not  in  fact  only,  for  he  did  • 
not  counterfeit  for  any  world'y  respect,  biit 
because  he  was  untruly  persuaded  that  it 
was  not  only  lawful,  but  also  expedient  for 
him  so  to  do.  Whereby  Barnabas  also  was 
brought  to  be  partaker  of  their  simulation,  till 
they  both  were  corrected  and  better  instruct- 
ed by  Paul.  Erasmus  in  his  epistle  to  the 
Cartlinal  of  Loraine,  set  before  his  translation' 
of  Clirysostom  upon  this  epistle,  saith,  that  ' 
Augustin  chargeth  Peter  with  superstitious 
simulation,  yea  w-ith  a  perverse  desire  of  lay- 
mg  the  burden  of  the  Law,  upon  the  shoul- 
ders of  the  Gentiles  :  and  that  the  articles 
of  your  masters,  thedivines  of -Paris,  do  at- 
tribute unto  Peter  error  in  faith.      Therefore 


GALA'l'lANt--. 


249 


not  Protestants  only,  but  Papists  also  do  in- 
fer of  this  place,  that  Fetor  erred  in  faith.  It 
were  good  for  you  therefore  to  decide  the 
question  among  yourselves,  before  you  take 
the  matter  so  hotly  against  us. 

11.  A  vain  cavitation ;  your  owni  vulvar  La- 
tin is,  Infaciem,  to  his  face,  that  is,  notoehind 
his  back,  but  in  his  presence  and  in  presence 
of  others. 

16.  It  is  manifest,  that  justification  by  faith 
without  the  works  of  the  Law,  excludeth 
not  only  ceremonial  works,  but  all  moral, 
works,  from  being  causes  of  justification, 
but  not  the  works  of  charity  from  being  the 
effects    of  justification,    and   of  a  justified 


Chapter  3. 

1.  If  any  people  or  person  have  been  rightly 
instructed  oy  the  Apostles  nf  Christ,  it  is 
senseless  brutishnc-'s  to  iorsake  their  faith 
wiiich  they  first  received.  But  if  any  people 
or  person  have  been  at  the  first  perverted, 
rather  than  converted  by  false  Apostles  and 
heretics  unto  heresy,  as  rnany  have  been, 
both  people  and  persons,  it  is  wisdom  to  for- 
sake their  faith,  which  is  either  wholly  false, 
or  corrupt  in  any  part,  and  to  learn  the  truth 
of  the  Apostles  of  Christ,  as  they  have  set 
down  in  their  writings.  So  have  England 
and  Germany  done. 

7.  The  true  justifying  (ailh  is  the  root  of  all 
virtues,  and  they  do  doubtless  follow  it,  but 
they  go  neither  before  it,  nor  with  it  to  justifi- 
cation, therefore  not  to  be  included  in  faith, 
but  follow  faith. 

10.  The  Apostle  knew  not  your  distinction 
of  venial  sins,  and  the  text  of  the  law  doth 
utterly  overthrow  it  which  is  general  of  all 
transgressions  of  the  law,  great  or  small. 
Neither  can  any  be  gathered,  by  the  place  of 
Deuteronomy,  as  you  most  impudently  af- 
firm, having  nothing  but  a  bold  lie,  to  oppose 
against  so  manifest  light  of  truth.  For  after 
Moses  hath  rehearsed  the  particular  curses, 
against  a  great  number  of  heinous  crimes, 
he  concludeth  with  the  general  curse  against 
all  transgressions  of  the  law,  whatsoever. 
And  how  should  the  Apostle  prove  his  pur- 
pose, that  whosoever  are  of  the  works  of  the 
law,  are  under  the  curse,  by  this  text  of  Deu- 
teronomy, if  only  such  as  commit  great  and 
heinous  crimes,  were  subject  to  this  curse. 
For  there  are  many  Turks  that  commit  not 
those  heinous  crimes,  that  are  expressed  in 
the  particular  curses.  Therefore  whosoever 
keepeth  not  every  iota  of  the  law,  is  guilty  of 
God's  curse,  by  this  sentence.  And  this  is 
the  judgment  of  all  the  ancient  fathers  upon 
this  text. 

Chrysostom  saith,  "  That  no  man  is  justi- 
fied by  the  law,  it  is  clear.  For  all  have 
sinned,  and  are  subject  to  the  curse :"  here  is 
no  exception  of  such  as  sin  venially.  Theo- 
doret  saith,  "  The  law  commandeth  that  all 
things  be  fulfilled  which  are  said  in  it,  and 
those  which  by  any  means  transgress,  it  sub- 
mitteth  unto  curses."  Ambrose  saith,  "This 
is  written  in  Deuteronomy,  because  if  a  man 
32 


should  omit  any  thing  of  tiie  law,  he  should 
be  counted  accursed,  and  the  commandments 
were  so  great,  that  it  is  impossible  they 
should  be  kept."  Hierom  saith,  "  That  no 
man  can  fulfil  the  law,  and  do  all  things  that 
are  commanded,  the  Apostle  testifieth  else- 
where :  for  that  which  was  impossible  of  the 
law,  in  that  it  was  made  weak  by  the  flesh, 
God  sending  his  Son  in  the  similitude  of  sin- 
ful flesh  condemned  sin  of  sin,  in  the  flesh, 
which  if  it  be  true,  it  may  be  objected  unto 
us  :  then  Moses  and  Isaias,  and  the  rest  of  the 
Prophets,  which  were  under  the  works  of 
the  law,  are  under  the  curse,  which  thing  he 
will  not  be  afraid  to  confess,  which  hath 
read  the  Apostle,  saying,  that  Christ  hath  re- 
deemed us  from  the  curse  of  the  law  being 
made  a  curse  for  us,  and  to  answer,  that  every 
one  of  the  Saints  lor  his  time,  was  made  a 
curse  to  the  people."  Primasius  saith,  "  Be- 
cause the  custom  of  sinning  hath  so  pre- 
vailed, that  no  man  doth  keep  the  law,  and 
therefore  not  undeservedly  are  subject  to  the 
curse,"  which  afterward  he  expoundeth  that 
every  man  doth  incur  "  whosoever  shall  not 
keep  all  the  commandments  of  the  law  unto 
the  end."  Oecumenius  saith,  "  Because  no 
man  fulfilleth  the  law,  they  are  all  cursed, 
as  they  which  have  departed  from  the  law, 
and  taken  the  curse  unto  themselves."  The 
sanie  in  eflect  hath  Theophylact.  Of  which 
sayings,  you  see  it  is  manifestly  inferred,  as 
also  the  plain  text,  that  no  man  by  works  is 
truly  just  before  God,  all  being  guilty  of  dam- 
nation and  God's  curse,  and  justified  only  by 
Christ  through  faith. 

27.  Justification  is  manifestly  ascribed  to 
faith  without  works,  whereby  all  works  are 
excluded,  and  not  only  not  mentioned,  in  the 
act  of  justification,  yet  not  excluded  from 
following  faith,  to  declare  that  we  are  jus- 
tified. And  in  this  place  the  Apostle  rea- 
soneih,  from  the  sign  lo  the  thing  signified, 
to  prove  that  by  faith  in  Christ,  we  are  the 
children  of  God,  because  baptism  represent- 
ing our  putting  on  of  Christ  as  a  garment,  to 
cover  our  unworthiness,  is  a  seal  of  justifica- 
tion by  faith,  to  all  that  are  baptized,  as  circum- 
cision was  to  all  that  were  circumcised,  and 
namely  to  Abraham,  who  was  justified  before 
he  was  circumcised,  and  that  to  declare,  that 
circumcision  was  no  cause,  but  a  testimony 
of  his  justification.  As  also  .Cornelius,  and 
they  that  were  with  him,  had  the<r  hearts  pu- 
rified by  faith,  and  received  the  Holy  Ghost 
before  they  were  baptized.  Whereby  God 
testified,  that  baptism  giveth  not  grace  of 
the  work  wrought,  but  is  a  seal  of  grace  and 
justice  of  faith,  and  regeneration  oy  God's 
Spirit.  And  where  you  say,  that  baptism 
giveth  faith  to  the  infant,  that  had  none  be- 
fore, you  may  as  well  say,  that  it  civeth  faith 
lo  many  that  have  none  alter.  But  how  are 
you  able  to  prove  that  baptism  giveth  faith 
to  an  infant  ?  when  faith  cometh  by  hearing,  • 
Rom.  10,  which  infants  cannot  do.  And  if 
you  mean  of  some  other  kind  of  faith  than 
that  which  cometh  by  hearing,  how  say  you 
that  baptism  giveth  faith  to  the  infant  that 


•ibO 


GALATIANS. 


had  none  before?  when  before  you  baptize 
him,  you  examine  liim  whether  he  believe 
all  the  articles  of  faith,  and  the  infant  by  his 
Godfather  answers,  Credo.  Contentious  ar- 
guing against  God's  church  hath  made  you 
lorgetful  of  your  doctrine  and  form  of  mi- 
nistering the  sacrament  of  baptism. 

Chapter  4. 

3.  The  Papists  in  like  manner,  as  the  hea- 
then and  Jews,  serve  under  the  elements  of 
the  world,  and  serve  those  that  by  nature  are 
no  Gods.  As  the  Jews,  they  not  only  observe 
days  and  limes,  but  also  are  clogged  with  an 
infinite  number  oi  ceremonial  observations, 
as  of  hallowed  fire,  water,  bread,  ashes,  oil, 
wax,  flowers,  branches,  garments,  clay,  spittle, 
salt,  incense,  balm,  chalices,  paxes,  pixes, 
alt  rs,  corporals,  superaltars, altar  cloths,  rings, 
swords,  crowns,  mitres,  bells,  churches  and 
church-yards,  with  many  more,  under  which 
they  are  more  slavishly,  than  the  Jews  under 
the  law,  yoked  and  occupied,  with  innumera- 
ble fleshly,  gross  and  cumber.some  offices 
about  them.  As  the  Gentiles,  they  serve 
them  that  by  nature  are  no  Gods,  not  only 
Angels  and  Saints,  and  the  counterfeit  re- 
lics of  them,  but  idols  of  them.  Where 
you  cannot  escape  by  your  vain  and  unlearned 
distinction  of  Lalria  and  Du/ia,  for  the  Apos- 
tle useth  the  word  "  you  have  served  them 
that  are  no  Gods  by  nature,"  showing  that  all 
religious  service  or  DuUa  of  such  as  by  na- 
ture are  no  Gods,  is  heatheiiish  idolatry  or 
service  abominable.  Therefore  the  sayings 
of  Augustin  pertain  nothing  unto  you.  And 
where  you  say,  for  so  many  sacrifices  of  the 
Jews,  you  have  but  one,  meaning  your  sacri- 
fice of  the  mass,  to  omit  that  you  have  no  au- 
thority of  God's  word  for  that  one,  what 
count  you  those  oblations  of  candles,  and 
other  things  to  your  images  of  Christ,  and 
Saints  ?  have  you  any  gross  conceit,  that  they 
have  need  or  use  of  such  things  ?  or  are  they 
sacrifices  and  oblations,  to  honour  God  and  the 
Saints  with  them,  as  the  heathens  used  many 
like  ?  Your  Canonists  hold,  that  tithes  are 
still  offered  to  God,  as  oblations,  even  as  they 
were  in  the  Jewish  law.  Rebuff,  de  dccimis. 
Therefore  you  have  more  sacrifices  than  one. 

We  use  no  deceit  about  Augustin's  places, 
but  conclude  plainly  upon  his  own  words,  Ep. 
118,  whore  he  sailh,  that  our  Lord  Jesus 
"  hath  joineil  together  the  society  of  the  new 
people,  with  sacraments,  in  number  the  fewest, 
in  observation  the  easiest,  in  signification  the 
most  excellent,  such  as  is  baptism,  consecra- 
ted in  the  name  of  the  Trinity,  and  the  com- 
munication of  his  body  and  blood,  and  if  any 
other  be  contained  in  the  canonical  scripture." 
Of  these  words  we  gather  that  Augustin  knew 
but  two  sacraments  of  this  kind:  because  he 
saith  ihcy  are  "  fewest  in  number,  for  two  is 
the  least  number:"  because  he  saith,  he  hath 
"joined  or  bound  together,  tiie  society  of  the 
new  people,  by  these,"  for  these  are  sufHcient 
for  that  purpose,  and  necessary  for  all  men 
that  live  in  years  of  discretion,  to  receive  if 
they  can.    So  are  not  matrimony  and  ordina 


tion,  and  therefore  not  to  be  numbered  with 
these.  Repentance,  tiiiliough  it  be  necessary 
for  all,  yet  hath  it  no  outward  element,  which 
is  necessary  to  make  a  sacrament.  Confir- 
mation with  oil  hath  no  testimony  in  the 
Scriptures,  nor  extreme  oil  to  be  a  perpetual 
sacrament  or  seal  of  spiritual  grace,  which 
was  used  only  for  bodily  hea.ing.  Jam.  5. 
Therefore  by  Augustin's  spying,  there  are  but 
two  sacraments,  in  that  sense,  that  baptism 
and  the  Lord's  Supper  are  called  sacraments. 
But  you  reply,  that  he  insinuateth,that  there 
be  other  beside  these  two,  of  the  same  sort 
ill  the  scriptures.  I  answer,  he  doth  not  in- 
sinuate any  such  a  thin^,  but  testifioth,  that 
these  two  only  be  found  in  the  Scriptures. 
Yet  not  willing  to  strive,  if  any  man  can  find 
"  any  other  sacrament  in  the  Scriptures," 
whereas  if  he  had  known  five  beside  these 
two  Sacraments,  in  such  sort  as  they  are,  he 
I  would  have  said,  and  the  rest,  or  the  other 
i  five,  which  are  contained  in  the  Scriptures, 
but  now  he  saith,  if  any  one  other,  not  ac- 
knowledging himself  any  other,  but  if  any 
other  may  be  found  in  the  Scriptures,  he 
thinketh  it  is  not  past  one.  But  contra  Pet.  lib. 
2.C.  104.  "he  nameth  oil  also."  I  grant,  but 
there  he  speaketh  of  the  oil  and  anointing 
that  was  used  in  baptism,  which  of  the  dona- 
tists  was  called  the  Chrism, by  Augustin  "in 
the  kind  of  visible  signs  holy  as  baptism  it- 
self:" and  not  of  another  sacrament  of  con- 
firmation, which  elsewhere,  he  affirineth  to 
be  "nothing  but  prayer  with  imposition  of 
hands."  De  bap.  contr.  Don.  lib.  3.  rap.  16.  In 
Fsal.  103,  he  saith,  "The  gift  of  the  Sacraments 
in  baptism,  in  the  euchanst,  in  the  rest  of  the 
sacraments  what  is  the  gift."  In  which  he 
acknowledgeth  more  holy  sacraments,  but 
not  in  such  sort  as  baptism  and  the  eucharist 
are.  In  the  same  Psalm,  where  he  saith, 
"the  sacraments  are  hid  from  the  Pagans," 
he  nameth  only  the  sacrament  of  baptism  and 
the  Sacrament  of  the  eucharist. 

Matrimony  and  ordination  were  not  so  hid- 
den from  them.  Therefore  though  he  name 
Matrimony,  orders,  chrism,  or  any  other 
thing  sacraments,  as  he  doth  many  other 
things  beside,  it  followeth  not  that  they  are 
sacraments,  as  baptism  and  the  eucharist. 
But  as  for  penance,  he  calleth  it  not  a  sacra- 
ment but  only  he  saith  :  "  The  same  cause  is 
of  reconciliation,  which  is  of  baptism,  if  per- 
haps danger  of  ending  his  life  do  prevent  the 
penitent.  For  our  mother  the  church  ou^ht 
not  to  be  willing,  that  even  they  should  de- 
part out  of  this  life,  without  the  pledge  of 
their  peace:"  meaning  the  sacrament  of  the 
communion,  which  is  the  pledge  of  their  re- 
conciliation. Now  where  you  quote  the  book 
De  vmtatione  infirmorum,  for  extreme  unction, 
Erasmus  telletli  you,  "It  is  the  speech  of  a 
babbler,  neither  learned  nor  eloquent,  and 
most  impudent!  v  intituled  to  Augustin."  Of  the 
same  mould,  De  Serm.  215.  De  tempore,  and 
the  treatise  De  rectitud.  Caih.  Convers.  Yet 
doth  not  the  author  call  extreme  unction  a 
sacrament,  but  promiseth  health  of  body  as 
well  as  of  soul  by  it.    Prosper  speaketh  not 


GALATIANS. 


251 


of  the  extreme  unction,  but  alluding  to  the 
widow,  which  gave  part  ol'  her  meal  and  oil 
to  Elias,  saith,  "  So  the  soul  is  satisfied 
with  her  Lord  departing  in  body,  loving  him 
that  chastiseth,  keepeth  tiie  faith  of  marriage 
bed  with  chaste  love,  being  defiended  with 
the  sacrament  of  meal  and  the  unction  of  oil, 
surely  waiting  for  the  acceptable  reign,  when 
her  Lord  shall  say  unto  her :  O  good  servant," 
&(;.  which  words  if  you  could  have  construed 
aright,  I  marvel  how  you  should  have  applied 
to  extreme  unction.  But  belike  you  would 
have  translated,  "the  body  departing  to  the 
Lord,"  whereas  it  is  manifest  to  him  that  ob- 
serveth  the  discourse  of  Prosper,  he  meaneth 
to  show  how  the  soul  is  a  widow:  namely, 
by  the  Lord's  departure  in  body,  beside,  that 
the  Latin  tongue  will  abide  no  such  construc- 
tion, as  you  would  make,  and  the  rest  that 
followeth,  doth  not  agree  to  him  that  is 
dying  and  departing  out  of  the  world.  There- 
fore either  by  the  mystery  of  meal,  and  the 
imction  of  oil,  he  meaneth  the  spiritual  food 
of  the  soul,  or  if  he  mean  by  the  one,  the  sa- 
crament of  the  bread  of  life,  by  the  other  he 
meaneth  the  oil  used  in  baptism,  yet  calleth 
he  it  not  a  sacrament,  but  distinguisheth  it 
from  a  sacrament.  Innoceniius  by  his  an- 
swer to  the  Bishop  of  Kugubium,  showeth, 
that  this  ceremony  of  unction  in  sickness,  was 
not  universally  received,  nor  thought  neces 
sary,  neither  was  it  well  known  of  whom  it 
should  be  ministered.  Therefore  Innocentius 
of  that  place  of  James  saith,  "  That  it  might 
be  understood  of  the  faithful  that  are  sick 
which  may  be  anointed  with  the  holy  oil  of 
chrism,  which  being  once  made  by  the  Bi- 
shop, it  is  lawful  not  only  for  Priests,  but  also 
for  all  Christians,  to  use  it  in  anointing,  in 
their  or  their  friends'  necessity.  But  this 
seemeth  to  be  superfluously  added,  that  you 
should  doubt,  that  to  be  lawful  to  a  Bishop, 
which  without  doubt  is  lawful  to  Priests.  For 
it  is  therefore  said  of  Priests,  because  the  Bi- 
shops being  hindered  by  other  business,  can- 
not go  to  all  sick  persons.  But  if  the  Bishop 
can,  and  think  it  meet  to  visit  any  man,  he 
may  both  bless  him.  and  touch  him  with 
chrism  without  any  doubting,  seeing  it  per- 
taineih  to  him  to  make  the  chrism.  But  upon 
penitents  it  cannot  be  poured,  because  it  is  a 
kind  of  sacrament."  We  see,  that  by  the  Bi- 
shop of  Rome's  judgment,  not  only  the  Bishop 
or  Priest,  but  every  Christian  may  minister 
this  ceremony  of  unction,  contrary  to  your 
new  doctrine,  whereby  you  make  it  proper 
only  to  Priests.  He  doth  not  afRrm,  that  it  is 
necessary  for  all  Christians  before  they  die  in 
extremity  of  sickness,  but  m  ly  be  used  of  the 
faithful  that  are  sick,  though  not  extremely: 
for  in  extremity  of  sickness,  even  penitents 
are  admitted  to  the  sacrament  of  communion. 
Where  he  saith,  it  is  a  kind  of  sacrament,  he 
meaneth  by  sacrament,  a  holy  ceremony  of 
the  church,  except  you  will  make  an  eighih  sa- 
crament of  that  leaven  which  cap.  .5,  he  saith, 
beinsr  made  by  the  Bishop,  was  sent  on  the 
Lord's  day  to  the  Priests  of  every  church  with- 
in the  city  of  Rome,  which  "  I  think,"  saith 


he,  "  ought  not  to  be  done  in  tlic  out  parishes, 
because  the  sacraments  are  not  to  be  carried 
tar  off."  You  see  he  calleth  a  con.'ecrated 
leaven,  which  they  sent  about  at  that  time  for 
a  signol  their  fellowship,  a  sacrament.  There- 
fore Innocentius  though  a  bishop  of  Rome  is 
no  patron  of  your  sacrament  of  extreme  unc- 
tion, as  you  mean  and  hold  it  to  be  a  sacra- 
ment. Cyril  or  Origen  speakcth  not  a  word 
of  the  sacrament  of  extreme  unction,  but 
saith,  "This  text  of  .fames  is  fulfilled  in  the 
seventh  hard  and  laborious  kind  of  remission 
of  sins  by  repentance,  when  the  sinner  wash- 
eth  his  bed  with  tears,  and  tears  are  made 
bread  unto  him,  day  and  night,  when  he  is  not 
ashamed  to  declare  his  sin,  unto  the  Lord's 
Priest,  and  to  seek  medicine,  according  to 
him  that  saith,  1  said  I  will  pronounce  against 
myself  mine  injustice,  and  thou  hast  remitted 
the  impiety  of  my  heart.  In  whom  also  that 
is  fulfilled  which  the  Apostle  James  saith  : 
ifanymanbe  sick  or  weak,"  &c.  You  see 
he  meaneth  only  of  prayers  made  by  the 
Priests,  to  obtain  remission  of  sins  for  him 
that  is  a  public  penitent.  Chrysostom  also 
gathereth  out  of  it,  the  Priests  duty  to  pray 
for  the  people,  and  power  to  remit  sins,  but 
the  sacrament  of  extreme  unction,  he  doth 
not  mention,  nor  yet  the  ceremony  of  anoint- 
ing with  oil.  Rabanus  Maurus,  who  lived 
Anno  853,  knew  but  four:  l)aptism:  chrism, 
the  body,  and  the  blood  of  Christ ;  which  in 
effect  are  but  three.  De  instil.  Cler.  lib  1.  cap. 
31.  hidorus  orig.  lib.  6.  cap.  De  officiis.  Sunt 
autem  Sacramenta,  Baptisma,  tl  Chrisma,  Cor- 
pus, et  Sanguis  Christi.  Per  Bapds.  et  chrism, 
unum  sacramentum  videlur  inlelligi :  De  impo- 
sit  man.  seocsm  tract.  Pascha.mis  de  Corpore  et 
Sang.  Sunt  autem  sacramenta  Christi  in  Ecclesia, 
baptismus  et  Chrisma,  Corpus  quoque  domini  et 
Sanguis.  The  yesterday  councils  of  Florence 
and  Trent  came  too  late  to  make  sacraments 
fifteen  hundred  years  after  Christ.  Augustin 
extendeth  the  name  of  sacrament  to  more 
than  seven,  Matt.  \. 

You  say  we  forge  that  Augustin  should 
say,  that  the  church  and  Christians  in  his 
days,  "  were  laden  with  observation  of  un- 
profitable ceremonies,  that  they  were  in  as 
great  servility  to  such  things,  as  the  Jews." 
Whether  we  forge  this,  let  his  own  words 
testify:  "That  which  is  instituted  beside 
custom,  that  it  should  be  as  it  were  an  obser- 
vation of  a  sacrament,  I  cannot  allow,  although 
I  dare  not  freely  disallow  many  such  things, 
for  avoiding  offence  of  certain,  either  holy  or 
troublesome  persons.  But  this  grievelh'me 
very  much,  many  most  wholesome  precepts 
that  are  in  the  holy  scriptures  are  less  re- 
garded, and  all  things  are  so  full  of  many  pre- 
sumptions, that  he  is  more  grievously  repro- 
ved which  within  his  octaves  hath  touched 
the  earth  with  his  bare  foot,  than  he  which 
hath  buried  his  mind  in  drunkenness.  There- 
fore all  such  things  as  are  neither  contained 
in  the  authorities  of  holy  scriptures,  nor 
found  to  have  been  decreed  in  the  councils  of 
bishops,  nor  are  confirmed  by  the  custom  of 
the  whole  church,  but  are  varied  innumerably 


252 


GALATIANS. 


after  the  diverse  manners  of  diverse  places, 
so  that  scarce  or  never  there  can  be  found 
out  tlie  causes  which  men  in  the  institution 
of  them  ibllowcd,  when  they  may  convenient- 
ly, 1  think  without  all  doubt  they  are  to  be 
cutoff.  For  although  neither  this  can  be 
found,  how  they  be  against  the  faith,  yet  they 
oppress  with  servile  burdens  the  religion  it- 
selti  which  the  rnercy  of  God  would  have  to 
be  free  in  most  few  and  most  manifest  cele- 
brations of  sacraments,  so  that  the  condition 
of  the  Jews  is  more  tolerable,  who  although 
they  acknowledged  not  the  time  of  their  liber- 
ty, yet  they  are  subject  to  the  burdens  ot  the 
law,  not  to  the  presumptions  of  men."  Doth 
not  Augustin  say,  as  much  as  you  report  us 
to  say,  and  more  also?  Andinay  we  not  just- 
ly infer  that  the  state  of  the  Papists  is  much 
worse  now,  wherein  are  infinite  vain  ceremo- 
nies, beside  the  vile  opinion  of  merit  by  using 
guch  things  ?  But  let  us  see  how  you  would 
shift  off  the  matter,  you  say,  "He  speakethof 
some  particular  presumptions  and  usage  of 
certain  persons  ;"  but  he  saith,  "  All  things 
are  full  of  so  many  presumptions,"  and  that 
the  multitude  of  them,  though  they  were  not 
directly  against  the  faith,  did  oppress  religion 
itself  with  servile  burdens;  what  say  yon  to 
that  ?  they  are  contrary  to  the  freedom  which 
the  mercy  of  God  hath  given  to  religion.  The 
state  of  the  Jews  is  more  tolerable,  being 
subject  to  ceremonies  of  God's  institution 
than  of  Christians,  subject  to  human  presump- 
tions. Some  of  them  were  observed  as  sacra- 
ments, which  were  none  :  there  was  more 
grievous  punishment  for  transgressing  man's 
ordinances,  as  arr.ong  Papists  for  eating  flesh 
on  Good  P'riday,  than  for  swearing  or  being 
drunk  on  the  Lord's  day,  than  for  thp  breach 
of  God's  conimandments.  To  all  theie  things 
you  say  nothing.  "But  he  neither  writ  nor 
meant,"  you  say,  "of  any  ceremony  either  ap- 
pointed by  scripture,  council,  or  customs  of  the 
Catholic  church."  It  is  true.  But  are  all 
Popish  ceremonies  such?  if  all  such  were 
removed  according  as  Augustin  judgeth  they 
ought  to  be,  which  you  observe,  neither  ap- 
pointed by  the  holy  scriptures,  nor  decreed  m 
councils  general,  for  provincial  councils  never 
had  authorityto  ordain  ceremonies,  but  for  their 
own  provinces,  nor  are  confirmed  by  the  cus- 
tom of  the  whole  church,  I  say,  if  all  such  Po- 
pish ceremonies,  were  taken  away,  you  should 
leave  a  very  small  number  behind.  You  say, 
Augustin  in  other  places,  "  alloweth  all  the  ho- 
ceremonies  done  in  the  ministration  of  the 
sacraments,  and  elsewhere."  You  must  tell  us 
where,  and  what  ceremonies  he  doth  allow, 
and  we  shall  shape  you  an  answer.  In  the 
mean  time  his  judgment  uttered  in  this  place, 
doth  condemn  the  multitude  of  your  Popish 
rites  to  be  servile  burdens,  worse  than  the 
Jews,  and  so  you  serve  under  the  elements 
of  the  world,  worse  than  ever  the  Jews  did. 

9-  You  must  prove  your  number  of  seven 
sacraments,  before  you  can  n;ake  .so  rnany 
instruments  of  grace.  Another  point  is  to 
prove,  "That  sacraments  are  vessels  of 
grace,"  as  though  the  favour  of  God  were 


carried  in  them.  Instruments  or  sea!.^  tocou- 
lirm  our  faith  in  the  grace  of  God,  we  acknow- 
ledge them  to  be.  If  none  but  sacraments 
are  exempt  from  being  the  weak  and  beggar- 
ly elements  of  the  world,  what  is  all  other  Po- 
pish trash  of  holy  bread,  holy  water,  salt,  spit- 
tle, fire,  wax,  boughs,  &,c. 

10.  When  your  observation  of  days  is  as 
full  of  superstition  and  idolatry,  as  those  of 
the  Gentiles  or  Jews,  we  do  not  falsely  or 
deceitfully  interpret  the  Apostle's  saying, 
against  your  Popish  observation  of  holydays, 
which  here  also  you  affirm  to  be  necessary. 
For  that  the  Lord's  day,  testified  in  the  Scrip* 
tures  ought  to  be  kept,  and  that  other  days 
also  may  be  kept  by  the  church's  ordinance 
for  the  assembly  of  Christians  to  the  exercise 
of  religion,  we  "acknowledge.  But  that  any 
are  necessary  more  than  be  of  the  Holy 
Ghost's  appointing  in  the  Scriptures,  we 
deny.  Augustin,  contra  adiinant,  speaking  of 
the  observation  of  the  Lord's  day,  Easter,  and 
other  Christian  festivities  of  days,  saith,  "be- 
cause we  understand  whereto  they  appertain, 
we  observe  not  the  times,  but  those  things 
that  are  signified  by  those  times.  Where  is 
then  the  holy  time  of  Lent,  the  good  or  holy 
time  of  this  or  that  feast  ?  Hierom  likewise 
upon  this  text,  defending  the  Christian  solenir 
nities  from  Judaism,  saith,  "Lest  the  unor- 
dered and  unappointed  gathering  together  of 
the  people  should  diminish  the  faith  of 
Christ,  for  this  cause  certain  days  are  appoint- 
ed, that  we  should  all  meet  together  in  one 
place.  Not  that  this  day  in  which  we  come 
together  is  Celebrior,  more  noble  or  holy,  but 
that  on  what  day  soever  we  must  come  to- 
gether, greater  joy  might  arise  by  sight  one 
of  another."  You  see  Hierom  maketh  none 
other  end  of  observing  such  days  than  we  do, 
denying  the  celebrity,  much  more  the  sancti- 
fication  of  such  days.  Touching  the  antiqui- 
ty of  the  feasts  of  the  nativity,  Epiphany,  and 
ascen;!ion  of  Christ,  there  is  no  credit  to  be 
given  to  that  bastard  book  of  Clemens'  con- 
stitutions, auhough  we  acknowledge  those 
festivities  have  been  observed  of  ancient 
times.  Matt.  2,  where  also  the  places  of  Ori- 
gen,  horn.  3.  in  divers,  and  Augustin,  ep.  2S, 
are  discussed  also.  Acts  2.  That  any  conten- 
tion should  arise,  for  keeping  or  not  keeping 
of  siich  feasts,  is  a  fault  in  our  time,  but  yet 
such  a  fault  as  was  very  ancient,  as  appeareth 
by  the  contentions  of  Victor,  and  the  bishops 
of  the  East,  for  the  celebration  of  Easter,  and 
pursued  with  more  bitterness  by  Victor 
l)i8hop  of  Rome,  than  by  any  of  our  time,  for 
he  presumed  to  excommunicate  as  heretics 
all  such  as  would  not  keep  Easter  after  his 
manner,  Euseh.  lib.  5.  cap.  25.  We  acknow- 
ledge it  was  a  very  ancient  custom  of  the 
church,  to  celebrate  the  memory  of  martyrs, 
as  the  church  of  Smyrna  doth  write  in  their 
epistle,  Emch.  lib.  4.  cap.  12.  For  the  remem- 
brance of  them  that  have  fought  before  us,  and 
for  the  exercise  and  preparation  of  them  that 
shall  fight  hereafter.  But  your  Popish  man- 
ner of  celebration  is  nothing  like,  either  in 
the  form  or  the  end,  for  you  keep  your  holy- 


GALATIANS. 


days,  as  the  Jews  did  the  feast  of  the  calf; 
whereof  it  is  written,  the  people  sat  down  to 
eat  and  drink,  and  rose  up  again  to  play.  In 
your  churches  you  solemnize  them  with  ido- 
latrous worshipping  of  the  creatures,  and 
their  images;  out  ot  the  churches  with  ban- 
quetting,  revelliuLS  and  idleness.  So  that  the 
people  by  your  fesiivities  of  Martyrs,  are  not 
taught  what  true  iiuirtyrdom  is,  nor  prepared 
to  sufler  for  Christ,  but  rather  to  become 
epicures,  whose  belly  is  their  God,  and  who 
glory  in  their  shame,  when  they  see  the  solem- 
nities of  saints  kept  with  all  worldly  pomp, 
and  show  of  pleasant  things  in  the  church,  and 
all  carnal  delights  abroad. 

Concerning  the  assumption  of  the  Virgin 
Mary  and  her  festivities.  Acts  1.  Your 
urging  of  a  feast  of  her  departure,  as  a  thing 
necessary,  dcclareth  that  you  do  servibly  like 
the  Jews,  and  not  freely  as  Christians  observe 
days  and  times.  You  gather  of  our  not  ob- 
serving of  her  assumption,  that  either  we 
hate  her,  or  else  think  her  worthy  of  less  re- 
membrance, than  any  other  saint.  As  though 
we  were  bound  to  show  our  love  toward  her, 
by  keeping  a  festival  day,  or  as  though  there 
were  none  other  way  to  keep  the  remem- 
brarice  of  her  than  by  holydays.  Our  Saviour 
Christ  hath  taught  us  to  keep  the  remem- 
brance of  Mary  Magdalen  by  preaching  the 
gospel,  Malt.  26.  13.  And  we  are  well  as- 
sured, that  we  cannot  testify  our  love  unto 
her  better,  nor  honour  her  more,  than  in  as- 
cribing all  honour  of  our  redemption  and  sal- 
vation, to  her  Son  our  Lord  Jesus  Christ. 
But  it  is  a  weighty  argument  why  we  should 
have  one  holyday  more  for  her,  than  we 
have,  because  she  prophesieth  the  contrary 
of  all  Catholic  generations  that  they  should 
bless  her.  If  there  be  no  way  to  bless  her, 
or  to  celebrate  her  blessedness,  but  by  some 
new  found  Ladyday,  then  her  prophecy  fail- 
ed of  the  effect,  lor  many  hundred  years 
after  she  uttered  the  same.  For  she  saith, 
even  from  this  present  time  henceforward  all 
generations  shall  cail  me  blesse  1.  At  least 
tlie  feast  of  her  nativity  should  have  been 
kept  holy  then  presently,  and  so  forth  during 
her  life!  But  Durand'  testifieth,  that  this 
feast  of  old  time  was  not  celebrated,  until  a 
certain  religious  man  for  many  years  toge- 
ther, heard  the  angels  on  this  night,  solenni- 
zing  it  in  heaven,  to  whom  when  he  inquired 
the  cause,  it  was  revealed,  that  the  angels 
did  rejoice,  because  the  blessed  virsrin  was 
horn  on  that  night,  which  the  apostolic  pope 
did  approve  to  be  authentical,  and  command- 
ed the  feast  to  be  celebrated,  that  in  solemni- 
zing it,  we  might  be  conformable  to  the  court 
of  heaven.  Also  in  the  second  lesson  read 
in  your  church  in  the  feast  of  her  nativity,  it 
is  said,  that  after  other  her  more  ancient  so- 
lemnities, the  devotion  of  the  faithful  was  not 
content  till  it  had  added  this  present  solemni- 
ty of  her  nativity.  By  this  text  you  see,  this 
feast  is  none  of  the  ancient  feasts,  and  also 
that  the  other  solemnities  of  her  purification 
and  annunciation  are  her  festivities  also. 
■But  seeing  this  feast  was  but  of  late  institu- 


ted, and  her  assumption  was  not  heard  of  in 
the  church  for  many  hundred  years  after  her 
death,  all  Catholic  generations  blessed  her 
otherwise,  than  by  keeping  these  holydays, 
or  else  her  prophecy  could  not  be  true.  By 
Cyprian,  ep.  34,  we  learn  how  the  ancient 
feasts  ot  martyrs  were  celebrated.  We  offer 
sacrifice  for  them,  saith  he,  always,  as  you 
remember,  so  often  as  we  celebrate  the  pas- 
sions and  days  of  the  martyrs  by  yearly  com- 
memoration. These  sacrifices  were  praise 
and  thanksgiving  to  God,  the  commemora- 
tion for  example  to  men. 

We  learn  by  many  testimonies  of  the  an- 
cient fathers,  how  Christian  solemnities  may 
be  kept,  that  they  be  not  Jewish  or  heathen- 
ish observations,  as  when  they  are  free  from 
superstition,  idolatry,  or  opinion  of  holiness  in 
the  times,  and  when  they  be  kept  freely  as 
things  indifferent,  wherein  the  church  may 
use  her  liberty,  to  appoint  or  abrogate  what 
is  best  for  edification,  and  not  to  be  servilely 
bound  to  keep  them  of  necessity,  as  you  de- 
fend that  they  are.  The  saying  of  Augustin, 
contra  Faust,  lib.  20.  cap.  21,  if  you  had  set  it 
down  at  large,  and  rightly  translated  it, 
would  not  have  made  so  great  show  for  you, 
as  you  imagine.  The  Christian  people,  saith 
he,  do  celebrate  together  the  memories  of 
the  martyrs,  with  religious  solemnity,  both 
to  stir  them  up  to  imitation,  and  that  they  may 
be  adjoined  to  their  merits,  and  helped,  with 
their  prayers  ;  yet  so  that  we  set  up  altars  to 
none  of  the  martyrs,  but  to  the  God  of  the 
martyrs  himself.  For  which  of  the  prelates 
standing  in  the  places  of  their  holy  bodies, 
said  at  any  time,  we  offer  to  thee,  O  Peter,  or 
O  Paul,  or  O  Cyprian  ?  but  that  which  is  of- 
fered, is  offered  to  God  which  hath  crowned 
the  martyrs,  at  their  memories  whom  he  hath 
crowned;  that  by  admonition  of  the  very 
places,  greater  affection  may  arise,  to  kindle 
love  both  towards  them  whom  we  may  follow, 
and  him  by  whose  aid  we  may  be  able  to  fol- 
low them.  Therefore  we  worship  the  mar- 
tyrs with  that  worship  of  love  and  society, 
wherewith  holy  men  of  God  are  worshipped 
also  in  this  life,  whose  heart  we  perceive  to 
be  ready  to  such  suffering,  for  the  truth  of  the 
gospel. 

Now  let  all  indifferent  men  judge,  whether 
you  worship  the  saints  departed  on  their  fes- 
tival days,  as  they  did  in  Augustin's  time, 
whether  with  the  sarne  kind  of  worship 
wherewith  godly  men  living  may  be  worship- 
ped, with  the  only  difference  of  greater  devo- 
tion, and  more  securely,  because  they  are 
past  all  danger,  which  also  he  addeth.  That 
you  translate  of  partaking  their  merits,  Au- 
gustin  meaneth  of  being  joined  to  them  in 
worthiness,  by  imitation  of  their  virtues,  not 
by  communication  of  merits.  For  the  word 
merit  oftentimes  he  useth  for  the  dignity  or 
worthiness  of  any  person,  and  he  saith  iiot 
communicat  mentis,  but  consociettir  meritis  ; 
which  si^nifielh  not  communication  of  merits, 
but  association  or  adjoining,  or  to  be  rnade 
fellow  in  merits.  Christ  doth  commimicate 
his  merits  to  us,  and  we  are  partakers  of  his 


GALAT1AN3. 


merits.  But  he  cloth  not  consociate  us  to  his  i 
merits,  which  were  to  niuke  us  iellows  in 
merits  with  him.  That  he  saith  of  saints  de- 
j).irted  praying  tor  us,  because  we  find  it  not 
in  fc^cripture,  we  leave  it  in  doubt.  But  see- 
ing prayer  is  a  sacrifice  due  only  to  God,  as 
the  sacrifice  of  praise,  which  in  the  same 
chapter  he  cont'esseth  to  be  a  part  of  the 
worship  due  only  to  God,  out  of  the  fiftieth 
Psalm,  we  may  conclude  out  of  his  words, 
that  our  prayers  are  not  to  be  offered  to  saints, 
although  soine  seed  of  that  superstition  was 
sowed  in  his  time. 

Dividing  of  the  scripture  to  be  read  at  cer- 
tain t'mes,  is  a  thing  indifierent,  and  hath 
been  diversely  used.  And  although  some  have 
inveighed  against  such  division,  yet  they 
meant  not  thereby  to  bring  in  hellish  horror, 
and  all  disorder.  For  those  churches,  which 
using  their  liberty,  keep  no  such  division  of 
reading,  yet  have  all  things  done  decently, 
:md  according  to  order. 

21.  We  learn  that  Abraham's  house  being 
the  church,  was  a  figure  or  pattern  of  the 
church  to  come,  and  that  all  notable  muta- 
tions therein  do  prefigure  or  set  forth  the 
like  in  the  whole  church  that  followed.  But 
we  do  not  learn  to  draw  the  scriptures  from 
the  sense  of  the  words,  which  you  call  the 
literal  sense,  to  any  allegorical  interpretation, 
which  is  feigned  and  coimterfeited  in  man's 
brain,  and  hath  no  ground  of  the  Spirit  of  God, 
whereby  Origen  fell  into  heresies,  and  divers 
ancient  fathers  handled  not  the  scriptures  ac- 
cording to  the  sense  of  the  Holy  Ghost.  But 
that  the  Apostle  in  this  place  urging  the  term 
of  allegory,  meaneth  no  such  descantuig  upon 
the  scripture,  as  you  call  a  deeper  and  spiri- 
tual ana  more  principal  meaning,  divers  of 
the  ancient  fathers  also  do  bear  witness. 
Chryso  torn  upon  this  place,  saith,  "  A  figure 
he  calleth  improperly  an  allegory.  But  this  is 
the  meaning  of  that  he  saith.  This  history 
declareth  not  only  that  which  appeareth,  but 
also  setteth  forth  higher  matters."  Theodo- 
ret  upon  this  place  saith,  "  The  divine  apostle 
hath  said  these  things  are  said  by  allegory, 
meaning,  but  they  are  otherwise  understood, 
for  he  liath  not  taken  away  the  story,  but 
tcachcth  what  things  are  prefigured  in  the 
story." 

Ambrose  saith  :  "  Isaac  was  born  to  be  a  fig- 
ure of  Christ.  Therefore  he  saith  these  things 
are  said  by  allegory,  because  the  persons  of 
Ishmael  and  Isaac  by  one  thing  signify  ano- 
ther." Photius  saith  :  "  They  are  spoken  al- 
legorically,  that  is,  the  nativities  of  these  two 
sons  were  figures  of  two  testaments."  These 
prefigurations  dififer  much  from  allegorical 
interpretation.  And  if  we  should  admit  that 
the  apostle,  who  was  certain  of  the  sense  of 
the  Holy  Ghost,  did  make  an  allegorical  in- 
terpretation, yet  is  it  not  lawful  tor  every  man 
which  hath  no  such  assurance  to  niiike  alle- 
gories of  the  holy  scripture,  where  he  hath 
no  ground  of  the  words  to  yield  any  such 
sense.  Neither  is  it  sufficient  that  nothing 
but  truth  be  gathered  out  of  them,  which  is 
elsewhere  plainly  set  forth  :  for  it  is  not  law- 


ful to  exclude  every  truth  out  of  any  text  oi 
scripture,  where  the  Holy  Ghost  meaneth  not 
to  teach  any  such  matter.  How  vain  a  thing 
therelore  those  allegories  are,  the  variety  of 
them  gathered  by  divers  men  out  ot  the  same 
text,  doth  declare,  seeing  they  have  no  foun- 
dation in  the  word,  but  only  in  the  brain  of 
the  inventor.  And  it  is  as  easy  a  matter  to 
interpret  Virgil's  itneids,  or  Ovid's  Meta- 
morphosis allegorically  as  the  scriptures,  and 
to  apply  all  things  in  them  to  truth  and  spi- 
ritual understanding.  Which  if  it  be  an  abuse 
of  the  profane  writings  of  those  Poets,  to  draw 
their  sayings  to  a  far  other  meaning  than 
ever  they  had,  how  much  more  is  it  in  like 
manner  an  abuse  of  the  holy  sayings  of  the 
prophets,  of  Christ,  and  his  apostles  V 

Chapter  5. 
6.  In  the  margin  you  promise  us,  that  .ia=:ti- 
fication  by  faith  only  is  disproved  by  confer- 
ence of  scriptures.  You  say  it  is  a  working 
faith  thai  doth  justify,  and  we  never  said 
otherwise.  You  say  the  works  of  circumci- 
sion and  prepuce,  that  is  of  Jews  and  Gen- 
tiles, without  faith  avail  not :  we  say  as  much  ; 
but  yet  faith  justifieth  without  the  work  of 
Jews  or  Gentiles,  ergo  only  faith  does  justify. 
But  faith  which  worketh  by  charity,  not 
which  is  idle  or  dead ;  "  this  is,"  say  you, 
"  as  who  should  say,  faith  and  good  works, 
not  works  without  faith."  But  we  answer, 
whosoever  should  so  say,  should  say  contrary 
to  the  Apostle,  which  saith  a  man  is  justified 
by  faith  without  works,  and  therefore  not  by 
works  and  faith,  but  by  faith  only,  without 
the  merit  of  works.  For  only  faith  excludeth 
nothing  but  the  merit  of  works.  This  con- 
ference therefore  doth  nothing  derogate  from 
the  truth  of  justification  by  faith  only,  for  we 
never  meant  any  other  fjith  but  a  true,  lively, 
working  faith,  whereby  anly  a  man  is  justi- 
fied. Therefore  Ambrose  saith  upon  this 
text,  "  Neither  uncircumcision  availeth  any 
thing,  nor  circumcision,  but  only  faith  in  love 
is  needful  unto  justification."  Augustin  de 
fide  et  operihus  reasoneth  manifestly  against 
them  that  thought  to  be  justified  by  a  dead 
faith,  which  is  void  of  good  works.  For 
even  in  the  same  place  ne  saith  of  good 
works,  "  They  follow  him  that  is  justified, 
they  go  not  before  him  that  is  to  be  justified." 
Whereupon  it  followeth  invincibly,  that  they 
be  no  cause  of  justification,  for  the  cause 
goeth  before  the  effect ;  but  they  be  the  effect 
of  justification,  which  followeth  it  as  the 
cause.  But  against  this,  you  say,  it  is  proved 
by  this  place,  "  that  faith  hath  her  whole  ac- 
tivity and  operation  toward  justice  and  salva- 
tion of  charity,  and  not  contrariwise,  without 
which  it  cannot  have  any  act  meritorious,  or 
agreeable  to  God,  for  our  salvation."  For 
act  meritorious  it  needeth  not,  seeing  we  are 
not  justified  by  the  merit  of  faith,  but  by  the 
merit  of  Christ  apprehended  by  faith.  And 
it  is  most  agreeable  to  God,  who  justifieth 
the  ungodly  freely,  and  saveth  by  his  grace, 
to  justify  us  by  the  only  instrument  of  faith, 
whereby  the  whole  glory  of  our  salvation  is 


GALATlANfcf. 


255 


ascribed  to  grace,  as  the  Apostle  si.iih,  "  By 
grace  you  are  saved,  not  ol  v\  orks."  Lph.  U. 
Chanty,  by  which  taiih  vvorkeili  thertlore, 
declareth  taith  to  be  living  and  not  dead,  as 
the  truit  declareth  the  tree  to  be  living  and  a 
good  tree,  but  tliereot  it  iullowetli  not,  that 
laiih  hath  no  efi'ect  peculiar  to  htr,  in  which 
charily  doth  not  concur,  though  it  be  not  se- 
parated Irom  taith.  And  yourselves  acknow- 
ledge the  first  justification,  which  we  acknow- 
ledge to  be  the  only  justification  before  God 
to  salvation,  to  be  ot  mere  grace  without 
works,  therefore  by  taith  only,  where  is  then 
the  activity  of  charity  whereof  you  speak/ 
And  that  which  Augiistin  saith  in  the  place 
cited,  is  ot  bare  knowledge,  such  as  is  in 
devils,  not  of  justification.  For  it  I'olloweth 
immediately,  "  Faith  may  be  without  chariry, 
but  it  cannot  profit."  Therefore  the  Apostle 
Paul  saith,  "  In  Christ  Jesus  neither  circum- 
cision nor  uncircumcision  availeth  any  thing, 
but  faith  which  worketh  by  love  :  so  distin- 
guishing it  from  that  faith  by  which  devils  do 
b(  lieve  and  tremble."  You  see  plainly  of 
what  faith  he  speaketh,  which  is  not  profit- 
able, being  void  of  charity.  And  where  you 
fear  lest  we  will  make  charity  the  instru- 
ment only  of  faith  in  well  working,  and  so 
the  inferior  cause,  we  make  not  charity  a  dead 
instrument,  but  the  first  effect  of  faith  next 
cur  justification,  whereof  proceedeth  all  obe- 
dience of  love  to  our  neighbour.  That  the 
Apostle  saith  charity  is  the  greater,  it  is  in 
r-?spect  of  larger  continuance,  not  in  respect 
of  justification.  That  which  he  saith  of  all 
faith  without  charity,  he  meancth  of  laith  by 
which  miracles  may  be  done,  not  of  justify- 
ing faith.  That  charity  is  the  perfection  of 
the  law,  it  is  true  ;  but  no  man  hath  per- 
fect charity,  therefore  no  man  peiformeth 
the  law.  And  where  you  say,  faith  is  not  the 
perfection  of  the  law,  Augustin  saith,  "  Faith 
obtaineth  that  which  the  law  coiiimandeth," 
De  nalura  et  gratia,  cap.  16.  "  Again  it  might 
be  rightly  said,  that  all  the  commandments  of 
God  pertain  to  faith  only,  if  not  a  dead  faith 
be  understood,  but  that  living  faith  which 
worketh  by  love,"  De  fide  et  operibus,  cap.  22. 
But  faith,  you  say,  worketh  by  charity,  as  the 
body  by  the  soul,  the  matter  by  the  form. 
This  is  an  improper  working,  for  the  matter 
is  passible,  and  the  forin  active,  the  soul 
rather  worketh  by  the  body,  than  the  body  by 
the  soul.  But  that  charity  is  the  form  or 
life  of  faith,  you  say  James  doth  plainly  insi- 
nuate, when  he  makeih  faith  without  charity 
to  be  as  a  dead  corpse  without  life.  I  an- 
swer, James  by  that  example  shovveth,  that 
a  dead  and  fruitless  faith  is  nothing  worth  :  ' 
and  that  as  by  actions  of  life,  a  body  is 
known  to  live,  so  by  works,  which  is  an  act 
or  efifect  of  faith,  faith  is  known  to  be  living 
and  not  dead.  But  that  charity  is  the  form 
or  life  of  faith,  you  cannot  prove  out  of 
his  words,  or  the  whole  discourse  of  that 
chapter. 

13.  Carnal  liberty  is  doubtless  condemned, 
but  Augustin  doth  not  charge  them  with  car- 
nal liberty  which  refuse  to  be  taught  bv  such 


superiors,  as  will  not  leach  them  out  of  the 
word  ot  God  :  lor  such  be  stct-masters,  and 
no  lawlul  superiors.  But  while  you  seem  to 
restrain  all  men  from  licentiousness,  you 
would  have  liberty  to  teach  what  you  list, 
and  to  enlurce  men  to  receive  it,  or  else 
charge  them  with  fleshly  and  carnal  liberty. 

17.  Even  by  this  saying  you  may  see  he 
dtnieth  the  will  o)  man  to  be  free  from  the 
thraldom  of  sin,  before  it  be  enlarged  by 
grace  :  yet  it  is  always  free  from  constraint 
or  compulsion.  These  men  therefore  are 
they  that  say,  when  they  have  conmiitted  any 
heinous  crimes,  "  1  am  unwilling  to  do  it,  I 
am  constrained,  I  am  compelled,  I  am  over- 
come, I  do  that  1  will  not,  as  the  Apostle 
saith,"  &,c.  Bcde  ex  August,  ser.  De  vcrbu 
Apostoli  upon  this  test.  "  There  be  men  un- 
thankful to  grace,  which  ascribe  much  to 
poor  and  wounded  nature.  It  is  true,  man 
when  he  was  created,  received  great  strength 
of  free  will,  but  by  sinning  he  lost  it."  De 
verb.  Apost.  ser.  2.  Beside  this,  the  text  is 
plain  against  the  freedom  of  our  will  captive 
unto  sin. 

21.  All  other  sins  follow  of  infidelity,  as 
virtues  do  of  faith.  And  all  sins  of  their  own 
nature  are  damnable,  even  those  which  are 
committed  by  them  that  have  faith  :  yet  if  they 
have  true  faith,  there  is  no  condemnation  to 
them  that  are  in  Christ,  which  walk  not  after 
the  flesh,  but  after  the  spirit,  that  is,  which 
are  they  in  whom  sin  doth  not  reign,  not  they 
that  are  void  of  sin,  as  Augustin  doth  in- 
terpret. 

Chapter  6. 

6.  The  form  ot  words  which  Augustin 
useth,  doth  declare,  that  he  taketh  not  merit 
in  that  sense  you  speak  of.  "He  would  not 
say,  they  shall  give  into  your  bosoin,  but  be- 
cause they  shall  merit  to  receive  a  heavenly 
reward,  by  the  merits  of  them  to  whom  they 
shall  give  but  a  cup  of  cold  water."  He  saith 
not,  other  men  shall  bestow  part  of  their  me- 
rits unto  them,  but  they  shall  merit  by  other 
men's  merits,  that  is,  God  shall  reward  them 
by  occasion  of  them,  to  whom  they  shall  give 
a  cup  of  cold  water.  For  adnut  he  be  a  hy- 
pocrite, to  whom  alms  is  bestowed  in  the 
name  of  a  disciple,  or  a  j;ist  man,  or  a  prophet, 
shall  not  the  giver  in  faith  and  simplicity,  nave 
as  great  a  reward,  as  if  he  wore  a  true  pro- 
phet, just  man,  or  disciple  ?  yes  verily. 
Therefore  the  reward  dependeth  not  in  parti- 
cipation of  other  men's  merits,  but  only  upon 
God's  promise.  What  Augustin  thought  of 
merits,  he  hnth  best  expressed  in  thoseoooks 
w  hich  he  wrote  against  the  Felcgians,  where 
he  showeth  plentifully,  that  we  are  saved  by 
grace  without  merits:  and  of  the  reward  of 
good  works,  he  saith  often, that  "God  crown- 
eth  us,  because  he  erowneth  in  \is  his  gifts, 
not  our  merits.     P.»o/.  69.  a7>d  Fsal.  70.  Con.  2. 

9.  Faith,  by  which  only  we  are  justified,  is 
the  root  whereon  those  seeds  do  grow,  which 
by  God's  merciful  promise,  not  by  the  merit 
of  the  works,  are  made  the  seed  of  eternal 
life. 


EPHESIANS. 


14.  You  falsify  Autrustiu.  For  his  word  is  ( 
in  cordlbas,  not  in  frontihus,  he  hath  fastened  i 
his  cross  in  the  hearts  of  the  faithful.  For  they  I 
only  can  say,  God  forbid  that  1  should  glory 
but  in  the  cross  of  Christ,  in  whose  hearts  the 
cross  of  Christ  is  fastened  by  faith,  which  can- 
not be  fastened  on  men's  foreheads,  and  many 
have  it  siijiied  in  their  foreheads,  that  have  it 
not  fastened  in  their  hearts  by  faith. 

13.  You  mi^ht  as  well  say,  note  here,  that 
whatsoever  Paul  hath  written  in  this  whole 
epistle,  of  justification  by  faith,  without  the 
works  of  the  law,  he  overthroweth  it  all  in  the 
end  and  conclusion.  In  tlie  fifth  chapter,  he 
speaketh  of  faith,  as  the  cause  of  our  justifica- 
tion ,  here  of  works  and  obedience,  the  fruits  of 
faith,  and  end  of  our  justification.  For  none  of 
your  conclusions  can  be  gathered  out  of  the 
text,  in  any  lawful  form  of  argument.  There  is 
indeed  in  ihejustified,anew  creature  of  justice 
inherent,  but  they  are  thereby  declared  just, 
not  made  just.  But  where  you  deny  faith  to  be 
the  instrumental  cause  of  our  justification,  you 
go  against  the  doctrine  of  your  own  doctors. 
For  Thomas  Aquinas  coni'esseth,  that  we  are 


justified  by  faith  instrumentally,  or  as  by  stt 
uistrumental  cause.  And  what  can  apprehend 
or  receive  the  grace  and  mercy  ol  God,  by 
which  we  are  saved,  but  faith,  the  root  and 
beginning  of"  all  virtues  ?  To  deny  faith 
therefore  to  be  the  instrument  of  our  justifica- 
tion, is  to  deny  that  we  have  received  the 
grace  of  justification.  And  seeing  God  justi- 
fieth  the  ungodly  man,  that  beheveth  in 
him,  Eom.  4,  5,  no  virtue  inherent  can  be 
of  the  form  or  essence  of  justification. 
For  an  ungodly  man  hath  no  virtue  inherent 
in  him,  and  good  works  are  not  the  form, 
but  the  end  of  our  justification,  Ephes.  2. 
9,  10.  Neither  doth  taith  itself  merit  justifi- 
cation, but  God  reputeth  faith  without  merit 
of  works,  unto  justice,  Rom.  4.  And  that 
faith  doth  not  merit  m  the  cause  of  justifica- 
tion, Augustin  proveth  effectually,  Ep.  106. 
and  Si7np.  lib.  1.  Qu.  2.  The  formal  cause  of 
our  justification  therefore,  is  the  promise  of 
the  gospel,  which  is  the  seed  of  immortality, 
Eph.  2.  20.  1  Pet.  1.  23,  and  the  material  cause 
is  the  justice  of  Christ,  imputed  through  faith, 
2  Cor.  5.21.    1  Cor.  1.30. 


ANSWER  TO  THE  ANNOTATIONS  ON  THE  EPISTLE  OF  PAUL  TO 
THE  EPHESIANS. 


Chapter  1- 
4.  To  be  holy  and  immaculate  by  imputa- 
tion of  Christ's  justice,  is  to  be  truly  holy  and 
immaculate  before  God.  For  otherwise,  no 
man  is  immaculate  in  this  life,  by  justice  in- 
herent in  himself. 

13.  All  the  ancient  interpreters,  Chrysos- 
tom,  Ambrose,  Theodoret,  Augustin,  apud 
Bedam,  Primasius,  Hierom,  Oecumenius,The- 
ophylact,  interpret  it  of  the  Holy  Ghost,  that 
is,  given  to  every  one  of  the  children  of  God, 
andnot  one  of  them,  either  of  baptism,  con- 
firmation, crossing,  or  chrisming.  And  it  is 
manifest  that  the  Apostle  speaketh  of  that 
sealing,  which  is  the  undoubted  pledge  of  our 
salvation,  which  is  no  outward  sncrament  or 
ceremony,  without  the  inward  seal  of  the 
Spirit  of  God.  These  learned  men  that  you 
speak  of  therefore,  be  your  masters  of  the  new 
learning,  for  the  ancient  learning  had  no  such 
interpretation. 

21.  Calvin's  words  are  these:  "As  of  the 
diversity  of  the  names,  we  gather,  that  there 
be  divers  orders:  so  to  inquire  of  them  over 
aubtlely,  and  to  define  their  number,  and  to 
appoint  their  degrees,  is  a  point  not  only  of 
foolish  curiosity,  but  also  of  ungodly  and  dan- 
gerous rashness."  Calvin  mcaneth  to  inquire, 
define,  or  appoint  more  subtlely,  than  the  word 
of  God  hath  revealed,  is  both  vain  curiosity, 
and  impious  temerity.  What  infidelity  of 
blasphemy  is  contained  in  this  saying!  If  the 
diligence  of^the  holy  doctors,  have  concluded 
anything  certainly  out  of  the  word  of  God, 
Calvin  speaketh  not  one  word  against  them. 


Calvin  never  purposed  or  endeavoured  to 
bring  any  article  of  religion  in  doubt:  but 
would  have  all  articles  of  religion  grounded 
upon  the  word  of  God,  that  they  might  be  un- 
doubted. 

22.  That  which  is  proper  to  Christ,  is  not 
communicable  to  any  creature  :  to  be  head  of 
his  body,  is  proper  to  Christ:  therefore  it 
agreeth  not  to  any  creature,  to  be  head  of 
Christ's  body,  which  is  his  church,  in  that 
sense  that  Christ  is  head  thereof  Neither  is 
any  man,  king,  lord,  bishop,  pastor,  pontifex, 
apostle, pillar,  foundation,  rock,  light,  or  master 
of  the  church,  or  truth,  as  Christ  is  properly  all 
these.  For  that  which  is  proper  to  Christ,  is 
not  common  to  any  other.  Earthly  kings,  and 
earthly  lords,  be  so  kings  and  lords,  as  they 
be  his  subjects,  and  servants,  lieutenants,  and 
deputies,  so  I  sav  of  bishops  and  pastors.  The 
high  priest's  oflice  he  hath  himself,  without 
any  deputy,  and  executeth  it  in  his  own  per- 
son, in  that  he  ofTered  himself  the  only  sacri- 
fice of  our  redemption  once  for  all,  and  being 
entered  into  the  holiest  place,  appeareth  in 
the  presence  of  God  for  us,  to  make  perpetual 
intercession  for  us,  Heh.  9.  24,  etc.  As  he 
was  immediate  Apostle  from  God  his  Father, 
.  so  he  hath  given  and  sent  Apostles  from  him- 
self The  Apostles  are  pillars  and  foundations, 
rocks  of  stones,  but  yet  so,  that  Christ  is  the 
only  corner  stone,  only  main  foundation,  and 
steadfast  rock,  that  bcareth  up  the  whole 
I  building.  Christ  is  the  only  true  light  which 
lightcneth  every  man  that  cometh  into  this 
I  world  :  and  John  Baptist,  though  a  light   yet 


EPHESIANS. 


257 


■was  not  that  light,  nor  any  Aposlle  or  other 
messenger,  which  is  but  as  a  candle,  or  a  star 
taking  Ins  light  of  the  sun.  Christ  is  ihe  only 
master  ot  the  church,  and  trutli,  forbidding  us 
to  call  or  acknowledge,  any  other  master  or  , 
author  of  truth,  though  he  have  many  ushers 
under  him,  that  teach  the  church  in  that  truth, 
which  they  have  learned  ot  him.  So  Christ  is 
the  only  head  of  the  church,  as  you  confess  in 
such  sort,  as  no  earthly  man,  or  mere  creature 
can  be.  Now  it  may  be  doubted,  whether  you 
take  the  pope,  to  be  a  mere  creature,  because 
some  of  your  canonists  have  said  unto  him, 
"  Thou  art  neither  God,  nor  man,  thou  art,  as 
it  were  a  neuter  between  both."  As  also, 
some  of  you  have  called  him  Dominus  Deus 
nosier  Pupa,  our  Lord  God  the  Pope.  Some 
have  denied  that  he  is  a  man,  as  the  See  of 
Peter  is  subject  unto  him.  Clemenx  inprcpmio 
in  gloss.  Extravag.  de  verh.  signi.  Cap.  cum  inter. 
ju  glossa  (edit.  Paris,  J513.  Decret.  next,  de  electi- 
one.  Fundamenla,  in  gloss.  But  to  take  you  at 
the  best,  because  you  say,  no  pope  is  so  head 
of  the  church,  as  Christ  is  the  head  of  his 
mystical  body,  it  remaineth,  that  if  you  will 
have  him  head  any  way,  you  must  show  by 
whom  he  is  so  constituted,  and  made  head,  as 
Paul  saith,  that  Christ  is  by  God.  The  pope 
you  say,  is  ministerial  head  of  the  church,  and 
yet  you  say,  the  church  can  be  body  to  none, 
but  unto  Christ,  whereof  it_  followeth,  that 
none  can  properly  be  head  of  the  church  but 
Christ.  For  every  head,  is  head  of  some  body, 
and  no  body  but  a  monster  hath  two  heads. 
Ot  the  whole  church,  being  one  body  co  isist- 
ing  of  all  the  members,  there  can  be  but  one 
head,  that  is  Christ.  You  answer,  he  is;  head, 
but  of  that  part  only,  which  is  on  earth.  Then 
is  he  not  head  of  the  Catholic  and  universal 
church,  by  your  own  confession,  neither  hath 
he  anything  to  do  in  purgatory.  But  that  he 
is  head  of  the  mili.ant  church,  what  proof  have 
you  out  of  the  scriptures  ?  You  answer,  the 
Apostle  said  of  this  ministerial  head,  the  head 
cannot  say  to  the  feet,  you  are  not  necessary  for 
me.  You  durst  not  for  shame  note  thus  much 
upon  that  text,  lest  your  very  special  friends 
should  note  your  impudence,  yea  you  have 
noted  upon  the  15th  v(rse,  that  Christ  is  the 
head  of  that  spiritual  body,  which  is  resembled 
to  our  natural  body.  Therefore  this  isbut  a  vo- 
luntary, new  and  absurd  exposition,  contrary  to 
the  manifest  meaning  of  the  Apostle.  If  you 
will  say,  our  principal  head  may  justly  say,  he 
hath  no  need  of  his  feet  or  lowest  members, 
it  is  utterly  false :  for  as  he  is  head  of  his 
mystical  body,  he  cannot  spare  anyone  of  his 
lowest  members,  but  every  one  is  required  to 
his  perfection  and  fulness,  as  you  have  noted 
yourself  upon  this  verse.  \Vhen  Scripture 
faileth,  you  flee  to  Hierom's  authority,  who 
maketh  nothing  for  you,  in  calling  Damasus 
highest  priest,  seeing  that  he  confesseth  else- 
where, that  the  poor  bishop  of  Eugubium,  is 
of  the  same  worthiness  and  priesthood  as  the 
great  bishop  of  Rome,  and  that  all  bishops  are 
alike  tho  Apostles'  successors,  Epi.  Evagrio. 
Wherefore  seeing  you  conclude,  that  the 
church  is  not  called  the  mystical  body  of  the 
33 


pope,  it  is  lawful  for  us  to  infer,  that  the  pope 
IS  not  iiead  ot  the  mystical  body  ot  Christ,  but 
only  Christ  himself. 

23.  Christ  is  full  and  perfect  in  himself,  but 
as  by  his  gracious  dispensation  he  is  the  head 
of  his  church,  he  is  not  full  or  perfect  without 
his  body. 

Ch.\pter  2. 

8.  This  justification  ot  mere  grace  by  faith 
only,  without  works,  is  that,  Tjy  which  we 
are  saved,  as  the  text  is  plain,  and  all  the  an- 
cient fathers  consent,  for  this  new  device  of 
the  first  and  second  justification,  was  un- 
known to  them.  So  saith  Paul,  whom  God 
hath  justified,  he  hath  glorified.  Rom.  8.  30. 
Theodoret  saith,  "  The  grace  of  God  ha'h 
vouchsafed  us  of  these  good  things,  we  have 
brought  only  faith."  Again,  "  We  believed 
not  our  own  accord,  but  being  called,  we 
came  to  him,  and  when  we  were  come,  he 
required  not  purity  and  innocence  of  life, 
but  accepting  faith  only,  he  forgave  us  our 
sin.s." 

9.  Au^ustin  nieaneth  none  otherwise,  but 
that  good  works  are  necessary,  and  that  faith 
void  of  good  works  doth  not  suffice,  as  he 
showfth  also  in  Psalm  144,  upon  this  text. 
"  ^Vluit  then  do  we  not  work  well?  yes  we 
work,  but  how  ?  God  worketh  in  us,  be- 
cause bv  faith  we  give  place  in  our  heart  to 
him,  which  worketh  good  in  us,  and  by  us  : 
therefore  hear  whence  thou  workest  good, 
for  we  are  his  work  created,"  &c.  Chry- 
sostom  saith,  Ephes.  Horn.  4.  "  He  hath  not 
refused  men  that  have  works,  but  he  hath 
saved  them  being  destitute  of  works  by  grace 
that  no  man  might  have  whereof  to  glory. 
And  then  lest  hearing  that  it  is  not  of  works, 
but  all  is  prepared  and  finished  by  faith,  thou 
shouldst  become  idle,  see  what  he  addeth,  for 
we  are  his  work. 

20.  Where  the  Prophets  and  Apostles  are 
called  the  foundation,  Christ  himself  hath  his 
proper  place  to  be  the  corner  stone.  We 
deny  not,  that  the  church  is  builded  upon 
Peter,  as  one  of  the  foundation  stones,  hut 
that  upon  Peter  only,  as  the  main  foundation, 
which  is  Christ  alone,  we  deny  that  the 
church  is  builded.     1  Cor.  3.  11. 

Chapter  3. 

17.  The  text  is  plain:  Christ  dwelleth  in 
us  by  faith,  and  by  faith  we  are  justified,  in 
the  merits  and  justice  of  Christ  only.  2  Cor. 
b.  21. 

17.  From  that  faith  by  wb'ch  only  we  are  jus- 
tified by  God  unto  salvation,  charity  can  never 
be  separated. 

Chapter  4. 
5.  In  the  former  saying  of  Cyprian,  these 
words,  "  He  that  forsaketh  Peter's  chair, 
upon  which  the  church  was  built, '  are  none 
of  Cyprian's  words  in  the  ancient  books  of 
Cyprian  writieii  and  printed,  but  lately  foisted 
in  by  Pammelius.  Likewise  in  the  second 
testimony,  where  Cyprian  hath  super  Petram, 
upon  the  rock,  Pammelius  hath  turned  it  into 


25S 


EPHESIANS. 


Petnim,  upon  Peter.  Such  patchery  will  serve 
well,  to  make  Pooery  secai  ancient  among 
the  ignorant,  but  it  is  gross  paltry  in  the 
judgment  of  all  that  be  wise  and  learned. 
Therefore  your  conclusion,  that  the  unity  of 
the  churcii  consisteih  in  fellowship  with 
I'eter's  chair,  is  builded  upon  mere  forgery 
and  foisting.  And  if  those  sayings  were  true, 
we  might  as  truly  say,  that  the  Pope  holdeth 
not  Peter's  chair,  that  holdeth  not  Peter's 
faith.  The  saying  of  Hilary  maketh  nothing 
against  Calvin,  nor  them  that  consent  in  doc- 
trme  with  him,  which  acknowledge  but  one 
faith  as  one  God. 

9.  His  descending  doth  not  signify  any  pass- 
ing from  place  to  place,  but  teacheth  the 
greatness  of  his  dispensation, that  when  he  was 
most  high,  he  abased  himself  so  much,  and  en- 
dured so  great  abasement."  Theodoretupon 
this  text,  m  this  sense  he  desceiided  to  hell. 

12.  The  Apostle  nameth  all  fuiictions  ne- 
cessary for  the  planting  and  continuance  of 
doctrine,  and  the  unity  of  the  church  in  the 
truth,  ainon^  which  the  Pope  is  none,  there- 
fore he  hatn  no  function  for  certainly  and 
unity  of  truth,  as  is  pretended.  The  func- 
tions pertaining  to  the  external  governinent 
ot  the  church  are  not  here  named,  but  only 
such  as  pertain  unto  doctrine,  where  the 
Apostle  should  have  left  out  the  principal  oi 
all,  if  thL  Pope's  supremacy  were  so  neces- 
sary for  continuance  of  unity  in  truth,  as  you 
afTirm.  The  functions  of  bishops,  elders,  and 
deacon.s,  as  they  respect  the  external  govern- 
ment and  policy  of  the  church,  are  elsewhere 
named  generally  and  particularly  ;  but  in  re- 
spect of  the  office  of  teaching,  they  are  con- 
tained under  pastors  and  teachers.  But  the 
Pope  who  is  neither  sent  of  Christ,  neither 
teacheth  nor  feedeth,  how  should  he  be  an 
Apostle,  pastor,  or  teacher?  But  for  his 
feeding  and  teaching  you  will  not  greatly 
strive :  for  his  Apostleship  you  can  find  no- 
thing in'the  scripture,  nor  in  the  ancient  fathers 
for  a  thousand  years  after  Christ,  and  there- 
fore it  began  alike  in  Bernard's  time,  who  as 
he  being  carried  away  with  the  error  of  his 
agC:  ascribeth  too  much  to  the  Bishop  of 
Rome,  so  he  meant  not  to  make  him  an 
Apostle,  as  those  that  were  s4nt  immediately 
of^Christ,  and  not  of  men  or  by  men,  of  whom 
Paul  speaketh  in  this  place,  who  had  also  an 
office  distinct  from  all  others.  Therefore  see- 
ing the  Pope  hath  neither  sending  from  Christ, 
nor  execuletli  the  office  of  an  Apostle,  we 
may  say  to  him,  as  TertuUian  said  to  Mar- 
cion  the  heretic,  "  If  thou  be  a  Prophet,  fore- 
show  sometime.      If   thou    be    an  Apostle, 

Fireach  everywhere.     If  thoii  be  an  Aposto- 
ic  man,  agree  in  doctrine  with  the  Apostles. 

13.  The  church  of  Christ  hath  never  want- 
ed pastors  and  teachers,  for  her  continuance 
in  the  truth  of  the  doctrjne  of  salvation,  nor 
ever  shall  want  them.  Wherefore  that  church 
which  can  prove  by  the  holy  scriptures  that  she 
holdeth  the  doctrine  of  the  Gospel  contained 
in  the  same,  need  not  to  be  careful  to  know 
the  names  of  the  persons,  and  of  the  places 
where  such  pastors  and  teachers  have  lived. 


But  the  doctrine  proved  to  be  true,  doth  argue 
that  it  had  always  had  such  continuance  and 
succession,  as  God  promiseth  to  true  doc- 
trine. Contrariwise,  the  succession  of  per- 
sons and  places,  proveth  not  the  continuance 
of  truth.  And  therefore  you  make  a  foolish 
and  unlearned  argument,  when  you  say, 
"  The  Catholic  Church,  that  is  to  say,  that 
visible  company  of  Christians  which  hath 
ever  had,  and  by  good  record  can  prove  they 
ever  have  had,  a  continual  ordinary  succes- 
sion of  bishops,  pastors,  and  doctors,  is  the 
only  true  church."  For  first,  it  shall  not  be 
granted  unto  you,  that  the  Catholic  Church  is 
always  a  visible  company,  as  you  mean  vi- 
sible, to  be  always  in  sight,  even  of  the 
wicked  world.  The  Popish  Church  hath  no 
succession  from  the  Apostles,  for  many 
hundred  years  after  Christ.  For  they  cannot 
be  said  to  succeed  them,  whose  doctrine  they 
renounce.  That  succession  which  they  show, 
is  not  of  pastors  and  teachers,  but  of  wolves 
and  other  dumb  dogs,  or  teachers  of  lies  and 
fables.  If  it  were  granted  that  they  have 
succession,  which  have  continuance  of  the 
names  of  Bishops,  &.C.,  in  such  places  as  the 
Apostles  have  taught  without  consent  in  doc- 
trine with  them  ;  the  Greek  churches,  and 
other  churches  of  the  east,  all  which  they 
account,  and  some  are  indeed  heretics,  have 
as  ordinary  succession,  and  as  good  records 
to  show  from  the  Apostles,  and  even  from 
Peter,  as  you  have  of  yci.r  Popes  from  Pe- 
ter. If  this  succession  prove  not  them  to  be 
the  true  church,  no  more  doth  it  prove  you. 
If  truth  of  doctrine  be  necessary  to  prove  a 
true  church,  the  scriptures  are  sufficient  to 
prove  a  true  church,  with  lawful  succession 
also.  Where  you  say,  for  many  ages,  we 
cannot  show  that  we  have  had  any  one  Bi- 
shop, it  is  false,  for  all  the  true  Bishops  of 
the  Primitive  Church  for  six  hundred  years 
and  more  after  Christ,  in  all  necessary  points 
of  doctrine  agree  with  us,  and  therefore  were 
ancestors  of  our  church.  In  the  latter  times 
also,  for  every  age  we  can  name  divers  pas- 
tors and  teachers,  even  in  the  most  aark 
times,  and  under  the  greatest  tyranny  of  An- 
tichrist, by  whom  the  true  doctrine  and  Church 
of  God  have  been  continued,  though  ob- 
scurely as  the  moon  in  the  wane  or  eclipse 
even  until  our  days.  In  which  God  having 
openly  revealed  the  wickedness  of  Antichrist, 
the  Church  of  Christ  is  again  restored  into 
the  light  and  sight  of  the  world,  and  daily 
prevaileth  against  the  hlind  brood  of  Anti- 
christ. The  succession  of  the  Bishops  of 
Rome,  and  other  pastors  and  teachers  from  the 
Apostles,  was  alleged  by  the  ancient  fathers 
against  tnose  heretics  which  tausht  new  doc- 
trine, which  neither  the  Apostles  nor  their 
successors  heard  of  in  the  church,  before 
the  several  arising  of  those  heretics.  But 
seeing  the  Papists  are  never  able  to  prove, 
that  we  dissent  in  doctrine  from  the  word  of 
God,  nor  from  the  most  ancient  fathers  of 
the  Primitive  Church,  as  we  prove  that  they 
do,  the  argument  of  succession  used  bv  the 
ancient  fathers  maketh  directly  against  them. 


EriIESlANS. 


259 


and  notliing  against  us.  One  example  shall 
serve  instead  of  many.  Gregory,  Bishop  of 
Rome  testifieili,  that  none  of  his  predeces- 
sors did  ever  uso  that  profane  name  ot  sin- 
gularity, to  be  universal  Bisliop,  which  yet 
his  successors  have  usurped  ;  therefore  have 
declared  that  they  were  the  very  Antichrists 
according  to  Gregory's  prophecy,  and  authors 
of  a  new  heresy,  never  before  received  in 
the  church  for  six  hundred  years  after  Christ. 
Gregory  lit>.  4.  Ep.  3i,  el  36. 

14.  The  pastors  and  teachers  do  not  pre- 
serve unity  in  truth,  but  by  teaching  the  word 
of  truth  which  seeing  Luther  and  Calvin  in  all 
points  necessary  to  salvation  did  teach,  they 
are  not  to  be  numbered  among  lieretics,  but  in- 
stead of  their  names,  the  Papists  being  placed, 
will  make  your  note  sound  and  catholic. 

23.  We  believe  as  the  Apostle  teacheth, 
that  we  must  be  renewed  in  the  spirit  of 
our  mind  and  put  on  the  new  man,  &c.  But 
this  renovation  is  only  begun  in  this  life,  and 
not  perfected  until  we  bo  made  perfectly 
just,  and  holy  after  this  life.  And  therefore 
the  Apostle  teacheth  us,  to  apprehend  the 
justice  of  Christ  only,  that  we  may  be  justi- 
fied unto  salvation  in  this  life.  2  Cor.  5.21. 
Neither  doth  this  place  prove  that  our  will 
doth  work  with  God  before  God  do  alter  our 
will,  and  of  unwillingness  to  holiness  and 
righteousness,  bv  his  Spirit  maketh  us  w^ill- 
ing,  for  of  ourselves  we  are  not  apt  to  tlunk 
any  thing.    2  Cor.  3.  5. 

Chapter  5; 

23.  This  note  is  false  and  foolish.  For  even 
in  the  first  translation  that  was  printed.  Matt. 
16,  the  marginal  note  is  this ;  upon  this  rock, 
that  is,  saith  Augustin,  "upon  the  confession 
which  thou  hast  made,  acknowledging  me  to 
be  Christ  the  Son  of  the  living  God,  I  will  build 
my  congregation  or  church."  f!y  which  it  is 
manifest,  that  the  translator  understood  con- 
gregation which  expresseth  the  Greek  word 
better  than  church,  to  be  all  one  with  church. 
And  he  rather  used  the  word  congregation, 
than  church,  to  avoid  ambiguity,  because  this 
word  church  is  commonly  taken  for  the  house 
of  the  assembly  of  Christians,  and  that  the 
people  might  know  that  the  church  is  a  ga- 
thering tosjether  o(  all  the  members  info  one 
body,  which  in  the  name  of  church  doth  not 
appear.  But  after  the  people  were  taught  to 
distinguish  of  the  word  church,  and  to  under- 
stand it  for  the  mystical  body  of  Christ,  the 
later  translations  used  that  term  :  not  that  the 
other  was  any  corruption,  or  the  later  any 
correction,  but  to  declare  that  both  is  one. 

24.  A  lewd  slander!  for  we  never  taught, 
that  the  Catholic  Church  can  fall  from  Christ, 
by  error,  idolatry,  or  false  worship,  although 
great  multitudes,  and  particular  churches, 
such  as  the  church  of  Rome  is,  may  fall  from 
him  :  and  the  best  church  may  err,  yet  not  so, 
that  she  can  fall  from  him.  And  if  it  be  a  note 
of  the  true  church,  as  you  say,  to  be  always 
obedient  to  Christ's  words,  and  command- 
ments ;  it  is  certain  the  church  of  Rome  can- 
not be  the  true  church  of  Christ,  which  so 


long  hath  disobeyed  the  word  and  command- 
ment of  Christ,  in  so  many  things.  Namely, 
in  worshipping  of  images,  in  mamtaining  tra- 
ditions of  men  contrary  to  his  word,  in  robbing 
the  people  of  the  one  half  of  the  sacrament,  in 
forbiddmg  the  people  to  search  the  icriplures, 
in  forbidding  meats  and  marriage,  in  using  an 
unknown  tongue  in  common  prayers  and  mi- 
nistering sacraments,  in  usurping  a  sacrificing 
priesthood,  in  perverting  the  use  of  his  supper 
unto  a  sacrifice  propitiatory,  which  is  contu- 
melious to  his  death,  and  in  many  other. 

29.  The  manifold  dignity  ot  the  church,  we 
know  and  do  acknowledge  better  than  you. 
And  how  contemptible  soever  our  congrega- 
tion seem  to  be  in  the  eyes  of  the  proud  whore 
of  Babylon,  we  know,  it  is  the  glorious  spouse 
of  Christ,  not  clothed  in  gold,  purple,  pearls, 
precious  stones,  as  the  strumpet  of  Rome, 
Apnc.  17  but  with  the  spiritual  light  of  the 
sun  with  a  crown  of  twelve  stars,  having  the 
moon  under  her  feet,  &,c.  Apoc.  12.  Neither 
do  we  teach,  as  you  impudently  slander  us, 
that  the  church  "  may  err,  that  is  to  say,  may 
be  divorced  from  her  spouse,  for  idolatry,  su- 
perstition, heresy,  or  other  abominations." 
But  that  company  with  is  fallen  into  idolatry, 
heresy,  and  gross  abominations,  as  the  Ro- 
mish rabble,  is  fallen  from  Christ  to  Antichrist. 
But  the  true  heavenly  Jerusalem,  which  is  the 
mother  of  us  all,  although  while  she  is  a  stran- 
ger of  the  earth,  she  hath  her  imperfections 
and  spots,  that  she  may  ever  acknowledge  by 
whose  grace  she  staiideth,  and  therefore  in 
some  points  may  err,  and  be  deceived  by  in- 
firmity of  her  members,  who  are  all  and  every 
one,  subject  both  to  error  and  sin  while  they 
live  in  this  pilgrimage  :  yet  is  she  and  every 
true  niemberof  her  body  preserved  by  special 
grace  of  Christ  her  spouse,  that  she  cannot 
fall  clean  away  from  him,  into  any  damnable 
error,  idolatry,  or  aboniination.  Whereby 
neither  of  both  your  surmised  absurdities  doth 
follow,  that  either  Christ  may  be  without  a 
spouse  or  church  on  earth,  neither  may  the 
Catholic  Church  have  such  errors,  that  re- 
maining his  wife,  she  should  be  notwithstand- 
ing a  very  whore.  The  church  of  Judah  in 
the  time  of  the  reign  of  divers  kings,  did  offer 
sacrifices  in  the  high  places,  yet  only  to  the 
Lord,  which  was  an  error;  but  not  so  great 
that  it  made  a  divorce  of  the  church  from 
Christ,  or  that  it  made  the  church  of  Judah  a 
very  whore,  2  Reff.  \2.etrap.  11.  14.  ^c.  there- 
fore the  Catholic  Church  always  is  and  hath 
been,  and  teacheth  all  truth  necessary  to  sal- 
vation, therefore  to  honour  God  truly  and 
sincerely,  as  touching  the  substance  of^  God's 
honour;  though  in  the  exterior  form  and  man- 
ner thereof,  and  some  other  opinions,  not  be- 
ing of  the  necessity  of  salvation,  she  mav  be 
sometimes  deceived.  The  feast  of  the  Pas- 
chal lamli,  which  was  one  of  the  principal  sa- 
crifices and  sacraments  of  the  church  of 
Israel,  pertaining  to  the  worship  of  God,  was 
not  kept  so  precisely  according  to  the  word  of 
God,  and  the  institution  thereof,  from  the  days 
of  the  judges,  in  the  time  of  all  the  best  kings 
as  it  was  in  the  eighteenth  year  of  the  reign 


EPHESIANS. 


of  Josias,  2  Reg.  23.  32.  Likewise  the  feasi 
of  tabernacles,  had  not  been  so  solemnly  kept, 
from  the  days  of. loshiia,  as  it  was  after  the  cap- 
tivity. Nchem.  8.  18.  By  which  it  is  manifest, 
that  the  church  in  the  meantime,  erred  some- 
what from  the  true  e.xternal  form  of  God's 
worship,  yet  not  iij  the  substance  thereof,  and 
therefore  continued  still  the  spouse  of  Christ, 
and  only  true  church  ot  God. 

32.  The  apostle  saiih,  the  spiritual  con- 
junction of  Christ  and  his  church  is  a  great 
mystery,  asChrysostom,  Theodoret,  and  Hie- 
rom,  Gaudentius  Brixianus,  ep.  ad  Germin. 
Mysterium  hoc  grande  est:  Ego  autem  dicu  in 
Ciiristo  et  Eccl.  Eucherius  in  Gci.  lib.  7.  caj). 
22.  et  lib.  2.  cup.  22.  Prosper.  Aquit.  de  prom,  el 
prad.  per  cap.  1.  Remigius  in  Pg.  15.  Albinus  in 
Ps.  37.  iCassianus  de  incur.  Dam.  lib.  5.  Pascha- 
sius  de  Corpora  et  Sang.  cop.  7,  do  understand 
it :  but  admit  it  be  so  as  Augustin  and  some 
other  of  tlie  ancient  lathers  take  it,  that  ma- 
trimony is  a  great  mystery,  of  the  conjunction 
of  Christ  and  his  church,  yet  it  followeth  not, 
that  matrimony  is  a  sacrament,  as  baptism 
and  the  Lord's  supper  be  called  sacraments, 
or  that  it  is  a  sacrament  of  the  New  Testa- 
ment, seeing  matrimony  was  instituted  in 
Paradise,  before  the  fall  of  man.  But  where 
you  say,  w'e  have  none,  but  a  fleshly  estima- 
tion of  marriage,  and  that  we  acknowledge 
no  grace,  mystery,  or  sanctification  thereby, 
more  than  brute  beasts,  it  is  a  vile  and  mali- 
cious slander.  We  acknowledge  matrimony 
to  be  a  holy  and  pure  institution  of  God,  ho- 
nourable in  all  men,  yea  even  in  the  ministers 
of  his  word  and  sacraments,  according  to  the 
e.xpress  doctrine  of  tlie  Holy  Ghost,  and  ne- 
cessary for  some  men,  and  that  God  giv(>th 
grace  and  sanctification  thereby,  to  his  fiitli- 
lul,  to  live  in  holiness  and  pureness,  from  fil- 
thy pollution  of  the  flesh.  And  as  lor  mys- 
tery, we  acknowledge  not  one,  but  many 
mysteries  in  matrimony,  as  Hjerom  and  Na- 
zianzen  did  acknowledge.  Yet  seeing  the 
whole  dispensation  of  our  salvation,  is  testi- 
fied by  the  sacraments  of  our  regeneration, 
and  of  our  spiritual  nourishment,  whereby 
we  are  assured,  that  we  are  both  born  of  God', 
-'€  and  fed  by  him  to  be  his  childreri  forever: 

we  know  no  more  visible  signs  of  those  in- 
visible graces,  instituted  by  our  Saviour 
Christ  in  the  New  Testament,  but  baptism 
and  the  Lord's  Supper.  But  you  that  make 
so  great  a  sacrament  of  matrimony,  what 
grace,  mystery,  and  sanctification  you  ac- 
knowledge thereby,  you  declare  by  your  An- 
tichristian  prohibiting  of  so  gracious  and  holy 
institution,  to  them  to  whom  the  dispensation 
of  the  holy  word  and  mysteries  of  God  is 
committed.  Yea  even  to  them,  for  whom,  in 
respect  of  their  infirmity  it  is  necessary,  and 
that  contrary  to  the  doctrine  of  the  Holy 
Ghost,  who  alloweth  a  bishop,  priest,  and  dea- 
con to  be  the  husband  of  one  wife.  Notwith- 
standing, you  profess  with  blasphemous 
mouths,  "  that  the  sacred  order  of  priesthood 
is  profaned,"  yea  you  say  "profaned  and 
made  mere  laical,  aiid  popular,  by  marriage." 
"Whereas  you  complain  that  Calvin  doth  false- 


ly say,  that  you  gather  matrimony  to  be  a 
sacrament  of  the  Greek  or  Latin  words  only, 
which  is  mystery  or  sacrament,  which  you 
knovy,  to  have  of  their  nature  a  more  general 
signification  :  your  own  arguments  do  verify 
his  saying:  for  you  can  find  no  more  of  it, 
but  that  it  is  a  holy  and  great  mystery.  Yet 
is  not  every  holy  and  great  mystery  a  sacra- 
ment of  the  New  Testament,  as  baptism  and 
the  eucharist  are.  The  master  of  the  sen- 
tences confesseth,  that  matrimony  was  insti- 
tuted before  sin,  lib.  5.  dist.  26,  therefore  it  is 
no  sacrament  of  the  New  Testament.  And 
what  other  argument  hath  Peter  Lombard, 
the  master  of  your  divinity,  to  prove  that  ma- 
trimony is  a  sacrament,  but  only  the  name  of 
.mcramenlum,  used  in  this  place  ?  But  we 
must  tell  you,  why  we  call  baptism  and  the 
Lord's  Supper,  which  are  never  so  named 
e.xpressly  in  the  scripture,  by  the  name  ot 
mysteries  or  sacraments.  You  would  have 
it  thought,  only  upon  the  popish  church's  au- 
thority. But  we  have  the  authority  of  the 
word  of  God,  expressly,  beside  the  testimony 
of  the  church,  calling  those  holy  seals  by 
thiise  names.  Paul  calleth  the  ministers  of 
Christ  the  dispensers  of  the  mysteries  of  God, 
1  Cor.  4.  L  Therefore  these  holy  seals,  beirig 
a  special  charge  of  their  dispensation,  are  in 
scripture  expressly  called  mysteries,  which 
is  tlie  Greek  of  sacraments  :  saving  that  the 
word  sacramcntum  in  Latin  hath  some  other 
significations,  that  the  Greek  word  mystery 
hath  not.  But  why  do  we  not  call  matrimony 
by  the  same  name  ?  Verily  in  Greek  or  La- 
tin we  make  no  doubt,  to  call  matrimony  so. 
But  seeing  the  English  word  sacrament  by 
use  of  English  speech,  is  restrained,  and 
taken  only  for  outward  seals  of  God's  grace 
unto  our  salvation,  we  forbear  to  call  matri- 
mony so  commonly,  although  for  names  and 
terms,  so  the  simple  might  keep  the  difTer- 
ence  and  distinction  of  things,  we  make  no 
great  account,  to  use  them  or  leave  them. 

Chapter  G. 

14.  A  man  may  be  clothed  with  the  justice 
of  Christ,  vyhich  is  without  him,  and  be  parta- 
ker thereof  by  faith,  through  the  conmiunica- 
tion  of  God's  Spirit.  And  the  term  of  clothing 
doth  import  a  matter  without  the  body  rather 
than  within.  Yet  the  Apostle,  not  so  curious 
in  terms,  and  respecting  the  works  of  justice 
that  are  outward,  speaketh  indeed  of  an  in- 
ward virtue  of  justice,  which  is  in  the  regene- 
rate by  God's  grace,  and  whereby  they  are 
truly  just,  but  not  perfectly,  in  God's  sight,  and 
therefore  are  not  justified  thereby,  to  abide  his 
judgment,  but  by  the  only  justice  of  Christ  im- 
puted to  them  by  faith,  which  is  most  perfect 
justice,  and  able  to  endure  the  severity  of 
God's  judgment. 

23.  We  have  noted  upon  the  like  texts  many 
times,  and  now  wc  say  that  faith  void  of  good 
works  is  a  dead  faith,  and  an  unprofitable 
faith,  a  devilish  faith,  and  not  available  to  jus- 
tification or  salvation ;  yet  by  a  true  lively 
Christian  faith  only  that  worketh  by  love,  we 
are  justified  unto  salvation. 


PHILIPPIANS 


THE  ANSWER  TO  THE  ANNOTATIONS  ON  THE  EPISTLE  OF 
PAUL  TO  THE  PHILIPPIANS. 


ClIArTER  2. 

9.  Calvin,  as  zo.ilous  forthe  glory  of  God,  to 
whom  only  our  salvation  is  to  be  ascribed,  ab- 
horreth  the  name  ol' merit  in  any  man  toward 
his  own  salvation,  but  not  in  that  respect,  but 
for  other  good  causes  denieth,  that  Christ  did 
merit  any  thing  tor  himself  by  his  death,  but 
altogether  for  us.  His  reasons  are  these. 
'I'liis  opinion,  that  Christ  did  merit  for  himself, 
obscureth  the  grace  of  Christ,  while  men  im- 
agine that  he  caine  for  any  other  cause  than  for 
our  salvation,  and  that  he  had  greater  respect 
lor  himself  than  of  us:  which  is  contrary  to 
the  whole  scope  of  scripture,  which  teacheth, 
that  he  gave  himself  for  us,  not  to  merit  for 
liimself.  Of  this  opinion  it  foUoweth,  that  a 
man  may  merit  divine  honour  and  the  throne 
of  God  himself,  which  is  blasphemous,  there- 
tore  Christ  hath  this  exaltation:  as  due  unto 
his  divine  nature,  as  he  saith  in  his  prayer, 
John  17.  5,  Glorify  me,  O  Father,  with  "that 
glory  which  I  had  with  thee  before  the  world 
wag  made,  and  not  merited  by  his  passion. 
And  the  exaltation  which  the  Apostle  speak- 
eihof  in  this  text,  is  that  which  God  challeng- 
eih  as  proper  to  himself  Isa.  45.  22.  There- 
fore it  is  the  glory  due  to  our  Saviour  Christ's 
divinity,  aiid  not  merited  by  his  suffering  in 
his  humanity.  So  is  this  text  expounded  at 
large  by  Gaudentius  an  ancient  bishop  of 
Brixia,  who  lived  in  Ambrose's  time,  Epist. 
(id  Paulum  Diac.  But  this  you  say  is  contrary 
to  all  learned  men's  judgment,  and  Calvin  un- 
Jearnedly  denieth  it.  As  though  only  Papists 
were  all  learned  men,  and  whatsoever  sa- 
vourethnot  of  their  slavour  were  unlearnedly 
.'^iioken.  By  which  the  intolerable  pride  of  this 
Antichristian  generation  is  discovered,  that 
whereas  they  are  for  the  most  part  but  Semi- 
dricti,  scarce  half  learned,  in  comparison  of 
sound  learned  men  indeed,  and  who  so  is  or 
ever  was  the  best  learned  among  them,  may 
f;:id  many  peers  among  us  for  learning :  yet 
every  babbler  amongst  them  will  brag  of  all 
leariiingand  all  learned  men,  and  all  is  un- 
learned^ or  unlearnedly  uttered,  that  they  in 
I  heir  proud  and  scornful  conceits  will  not  al- 
low for  learning.  And  that  we  may  have  a 
taste  of  their  great  learning,  they  allege  for 
nroof  that  Christ  did  merit,  that  saying,  Apoc. 
S.  The  Lamb  that  was  slain  is  worthy  to  re- 
ceive Power  and  Divinity:  so  that  by  Popish 
learning,  and  learned  conclusion  of  Papists, 
it  followeih,  that  the  Lamb  of  God  obtained 
his  divinity  by  merit,  and  not  by  nature,  which 
l.'arning  were  very  good  for  that  ancient 
l-?;;rned  heretic  Arius.  He6. 2,  we  read  also, 
that  we  see  Jesus  for  the  passion  of  death 
crowned  with  glory  and  honour.  But  the  true 
construction  of  the  text  is,  we  see  Jesus, 
wliich  by  tlie  passion  of  death  was  made  a 
litt.e  less  than  the  Angels,  crowned  with  glory 
and  honour.  Therefore  he  that  was  in  the 
form  of  God,  and  thought  it  no  robbery  to  be 


equal  with  God,  gained  no  honour  and  glory 
in  this  exaltation,  but  received  that  which  lor- 
ever  was  due  to  his  eternal  and  divine  nature, 
though  he  did  for  a  time  humble  Inmselt  in 
his  humanity,  and  became  obedient  to  the 
most  shameful  and  cursed  death  of  the  cross. 
Augustin,  in  the  place  you  quote,  saith  never 
a  word  to  prove  that  Christ  merited  either  his 
divinity  or  divine  honour  by  his  death,  but 
only  reciteth  this  text,  where  the  conjunction 
signifieth  not  a  cause,  but  a  consequence,  as 
Calvin  both  truly  and  learnedly  doili  afHrm. 

10.  The  bowing  of  the  knee  at  the  sound  of 
the  name  of  Jesus,  as  it  is  used  in  Popery,  is 
not  commanded  nor  prophesied  in  this  place. 
But  it  pertaineth  to  the  subjection  of  all  crea- 
tures to  the  judgment  of  Christ,  when  not  only 
Turks  and  Jews,  which  now  yield  no  honour 
to  Jesus,  but  even  the  devils  themselves  shall 
be  constrained  to  acknowledge  that  he  is  their 
Judge.  The  capping  or  kneeling  at  the  name 
of  Jesus,  is  of  itself  an  indifferent  thing,  and 
therefore  may  be  used  superstitiously,  as  in 
Pppery,  vhere  the  people  stoop  at  the  sound 
of  the  name  when  it  is  read,  not  imderstand- 
ing  either  what  it  meaneth,  or  what  is  read 
concerning  him  AJso  in  sitting  and  not  veil- 
ing at  the  naiT>e  of  Christ,  Emanuel,  God  the 
Father,  the  Son,  and  the  Holy  Ghost,  and 
bowing  only  at  the  name  of  Jesus.  And  due 
reverence  may  be  yielded  to  our  Saviour, 
without  any  such  outward  ceremony  of  cap- 
ping or  kneeling.  But  Popish  worshipping  of 
the  sacrament  as  God,  of  the  saints  with  re- 
ligious worship,  and  service  of  Christ's  image 
and  cross,  even  with  Latria,  which  you  call 
worship  due  to  God  :  these  worshippings, 
which  are  merely  heathenish  and  idolatrous, 
are  unfitly  compared  with  bowing  at  the  name 
of  Jesus.  And  yet  you  complain,  that  to  re- 
rnove  such  impiety  is  to  abolish  all  true  re- 
ligion out  of  the  world,  and  to  make  men  plain 
atheists.  The  same  was  the  complaint  of 
the  Pagans  against  the  Christians.  But  to 
worship  God  only,  according  to  the  prescript 
of  his  holy  word  is  true  religion,  and  to  teach 
men  to  worship  contrary  thereunto,  mnketh 
men  either  idolaters,  or  altogether  atheists. 
And  where  you  say  the  popish  church  doth 
not  honour  these  things,  nor  count  them  holy, 
for  their  matter,  colour,  sound,  &c.,  but  for 
respect,  and  relation  they  have  to  our  Saviour, 
&,c.  it  is  too  short  a  cloak  to  cover  your 
idolatry.  For  the  same  was  the  persuasion 
of  the  Israelites  in  their  golden  calf,  which 
they  did  not  honour  for  the  matter,  colour, 
fashion,  but  for  the  relation  it  had  to  God  that 
brought  them  out  of  the  land  of  Eijvpt,  Exod. 
32.  4,  5.  The  like  had  the  Israeliles  of  Jero- 
boam's Calves,  I  ReiT.  12  20.  Au£niytin  telleth, 
that  the  Gentiles  in  his  lime  had  the  like  ex- 
cuse for  their  idolatry.  "I  worship  not  that 
stone  or  that  imawe  that  is  without  sense,  for 
your  prophet  could  not  know  that  it  hath  eyes 


PHILIPPIANS. 


and  seeth  not,  and  I  be  ignorant  that  this 
image  hath  no  soul,  nor  seeth  with  his  eyes, 
norneareth  with  his  ears.  Therelore  1  do 
not  worship  that :  but  I  adore  that  I  see,  and 
serve  him  whom  I  see  not,  who  is  that  ?  the 
invisible  divine  power,  which  is  president  of 
that  image.  Alter  this  manner,  while  they 
give  a  reason  ot'  their  images,  they  seem  elo- 
quent to  themselves,  because  they  worship 
not  idols,  and  worship  devils.  They  answer, 
we  worship  not  evil  spirits,  but  the  angels,  as 
you  call  them,  do  we  worship,  even  the  pow- 
ers or  virtues  of  the  great  Goii.  As  miiiisters 
of  the  great  God  I  would  you  would  worship 
them,  you  should  easily  learn  of  them  not  to 
worship  them."  Fsai  [)6.  Therefore  it  is  not 
sufficient  to  say,  such  things  bring  us  to  the 
remembrance  and  apprehension  of  Christ,  by 
sight,  hearing,  and  use  of  the  same  signs.  For 
we  must  do  in  religion  and  God's  service, 
not  that  seemeth  good  to  us,  but  that  only 
which  he  commandeth,  Deut.  4.  2.  c.  12.  32. 
For  otherwise,  by  such  respects  and  relations, 
remembrances  and  apprehensions,  all  idolatry 
and  false  worshipping  may  be  defended. 

12.  We  teach  no  vain  presumption,  to  make 
men  secure  of  their  predes;'nation  and  sal- 
vation, but  we  protest  that  the  elect  are  pre- 
destinate unto  good  works  which  if  they  do 
not  bring  forth  after  they  be  called,  they  can- 
not be  saved,  neither  are  they  predestinated 
to  life  eternal.  And  yet  we  teach  men  to  be- 
lieve assuredly  that  God  will  perform  his  pro- 
mise made  unto  all  that  truly  believe  in  him, 
that  they  shall  be  saved.  And  this  confidence 
doth  well  agree  with  the  fear  of  God,  and  in- 
deed, can  be  in  none  but  in  them  that  fear 
and  love  God. 

13.  Aiigusiinteacheth  plentifully,  that  man's 
free  will  ts  servile,  captive,  lost,  until  by  grace 
it  begin  to  be  enlarged  and  restored:  yet  is 
man's  will  free  from  constraint,  and  so  mean- 
eth  Augustin,  whensoever  he  acknowledgeth 
man  to  have  free-will.  And  in  this  place  very 
plainly  he  showeth,  that  men  have  no  power 
of  will  to  work  well  by  their  will,  but  only  of 
God,  who  worketh  in  them. 

Chapter  3. 

9.  You  misreport  Augustin:  for  although 
he  say  the  justice  of  God  is  so  called,  not 
whereby  he  is  just,  but  wherewith  he  maketh 
us  just,  or  which  is  of  God,  he  saith  not  that 
this  justice  wherewith  we  are  justified  by 
faith,  is  in  man  :  but  contrariwise,  he  snith  ex- 
pressly, "  it  is  the  jnsti('e  of  God,  not  our 
justice ;  in  him,  not  in  us,  De  verhis  Apostoll,  sei: 
6.  "Christ  was  made  sin  that  we  might  be 
inade  justice,  not  our  justice  but  God's  jus- 
tice, neither  in  us  but  in  him,  as  he  declared 
sin  not  to  be  his  but  ours,  not  placed  in  him 
but  in  us,  by  the  similitude  of  sinful  flesh,  in 
which  he  w;is  crucified.  Enchir.  c.  41.2  Cor.  5. 

11.  Paul  was  sure  to  come  to  the  mark, yet , 
doth  he  not  cease  to  labour,  neither  do  we 
promise  any  other  security  of  salvation  by 
only  faith,  but  unto  those  that  labour  in  their 
callin^and  be  fruitful  of  good  works. 

.12.  That  perfection  which  the  Apostle  as- J 


cribethto  himself  and  others  in  this  life,  is  of 
knowledge,  not  of  justice.  For  although  all 
knowledge  that  men  can  attain  unto  in  this 
life,  is  imperfect  in  respect  ol  the  knowledge 
we  shall  have  after  this  life,  yet  it  may  well 
be  called  perfect,  %yhen  it  is  of  all  that  God 
hath  revealed  in  his  word.  So  it  cannot  be 
said  of  that  justice  which  is  in  us,  in  any  re- 
spect. For  although  Sodom  was  called  just 
in  respect  of  Jerusalem,  yet  no  man  can  say 
that  Sodom  was  perfect  in  justice,  because 
Jerusalem  was  more  unjust. 

15.  We  defend  notour  dissensions,  but  con- 
fess tha.t  it  is  altogether  a  fault,  that  there 
is  any  dissension  among  us  :  yet  we  truly  say, 
thatnotwiibstanding  our  dissensions,  we  agree 
in  the  principal  articles  of  i'aith  necessary  to 
salvation,  as  the  Church  in  the  Apostles'  time, 
and  other  Catholic  Fathers  did,  notwithstand- 
ing their  dissension  :  and  as  you  say,  the  Pa- 
pists do,  notwithstanding  the  dissensions,  be- 
tween your  Dominicans  and  Franciscans, 
Thomists  and  Scotists,  Canonists  and  Di- 
vines. You  acknowledge  therefore,  that  there 
may  be  dissensions,  but  with  a  double  proviso. 
First,  that  the  controversies  be  such,  and  in 
such  things,  as  be  not  against  the  set  known 
rule  of  faith:  such  is  the  difference  between 
Luther  and  Zuinglius,  Westphalus  and  Calvin. 
'I  hey  both  acknowledge  the  eating  of  Christ's 
flesh  to  be  necessary,  but  after  what  manner 
it  is  present  to  be  eaten  in  the  sacrament  by 
faith,  they  differ.  They  that  contend  about 
ceremonies  and  external  form  of  government 
in  the  church,  do  fully  agree  in  all  points  of 
the  doctrine  of  faith  necessary  to  salvation. 
These  contentions  therefore  for  these  matters 
are  not  unlike,  the  one  of  them  to  the  dissen- 
sion between  Cyprian  and  Cornelius,  the 
Bishops  of  Africa  and  of  the  East  taking  part 
with  Cyprian,  and  other  of  the  West  with 
Cornelius,  which  was  about  the  rebaptizing 
of  them  that  had  been  baptized  by  Heretics. 
The  other  to  the  contention  of  Victor  Bishop 
of  Rome  against  the  bishops  of  the  East, 
about  the  celebration  of  Easter,  or  of  Epipha- 
nius  and  Chrysostom  about  the  government  and 
discipline  of  the  church.  Your  second  proviso 
is,  that  the  controversy  be  such  as  break  not 
the  mutual  society,  fellowship,  and  commu- 
nion in  prayer,  service,  sacraments,  and  other 
offices  of  life  and  religion.  So  you  say,  it  is 
not  in  our  controversies  for  one  chargeth 
another  with  heresy,  idolatry,  &c.  and  also 
condemneth  others'  ceremonies,  manner  of 
administration,  till  it  come  to  excommunica- 
tion and  banishment:  sometimes  burning  one 
of  another.  Indeed  such  moderation  as  you 
speak  of,  ought  to  be  kept  in  all  such  differ- 
ences ;  but  it  hath  not  always  been  so  among 
thctn  that  were  true  Catholics,  neither  among 
Papists  themselves.  And  although  the  con- 
tentions among  us  have  been  more  bitterly 
pursued  than  was  meet,  yet  those  with  whom 
we  agree,  have  kept,  and  always  do,  for  the  i 
most  part,  keep  that  moderation  and  Christian  | 
love,  which  ought  to  be  observed  in  such  I 
cases,  according  to  the  Apostle's  rule  in  this 
text.   And  that  any  have  proceeded  to  burning 


PHlLIPPlANti. 


one  of  another  tor  these  differences,  you  are 
not  able  to  prove  by  one  example.  For  there 
liath  none  been  binned,  but  lor  such  heresies, 
as  you  yourselves  confess  to  bo  worthy  of 
death.  But  that  this  moderation  hath  not  been 
kept  between  the  ancient  Fathers  in  their 
controversies,  is  manifest  by  the  example 
of  Victor,  who  did  excommunicate  all  the 
Bishops  of  the  East,  which  were  not  of  his 
opinion.  And  they,  more  moderate  than  he, 
commanded  him  to  be  quiet  and  keep  peace, 
Euseb.  lib.  5.  cap.  25.  Stephen  also.  Bishop  of 
Rome,  excommunicated  Cyprian  and  the 
Bishops  of  Africa,  yea  Cyprian,  though  he 
were  more  charitable  than  Stephen,  spared 
not  angrily  to  inveigh  against  Stephen.  August, 
cont.  Donat.  lib.  5.  cap.  23.  nyid  25. 

It  is  reported,  that  Epiphanius  and  Chry- 
sostom  were  so  bitter  in  their  contention,  that 
the  one  did  ban  the  other,  HLot.  Tripart.  lib. 
10.  cap.  12.  But  all  these  were  but  sport  and 
play,  in  comparison  of  the  cruel  hatred  be- 
tween the  Guelphs  and  the  Gibelins,  be- 
tween the  Popes  and  Popes  themselves,  when 
they  were  two  or  three  at  once.  What  ex- 
communications, condemnations  of  heresy, 
idolatry,  atheism,  what  cruel  murdering,  by 
burning,  drowning,  sacking,  mangling  one  of 
the  other's  bodies  when  they  came  within  their 
claws,  not  sparing  their  dead  carcasses,  for 
rancour  and  hatred  against  their  persons : 
your  own  stories  are  lull  of  the  examples, 
passing  all  that  is  rend  of  the  barbarous  Scy- 
thians, or  other  heathenish  nations.  What 
burned  the  Dominic  Friars  of  Berne,  but 
hatred  of  the  Franciscans;  for  counterfeit- 
ing of  visions,  and  miracles  was  not  so  dainty 
a  ma'ter  among  Friars  in  that  time,  but  that 
as  Tully  writeth  of  the  Romish  Soothsayers, 
a  man  might  have  marvelled,  if  so  often  as 
they  met,  they  laughed  not  one  upon  another, 
to  remember  how  with  their  feigned  monsters 


they  mocked  the  world.  Your  contentions 
theretbre  have  been  greater  than  ours,  of 
greater  matters,  as  of  the  head  of  your 
ciiurch,  which  you  say  is  necessary  for  the 
preservation  of  the  whole  body,  and  more 
cruelly  pursued  than  ever  any  hath  been 
among  us. 

17.  It  is  a  great  derogation  to  Christ,  when 
people  follow  the  religion  of  Augustin,  the 
religion  of  Benedict,  the  religion  of  Domi- 
nic, the  religion  of  Francis,  and  one  shall  say, 
that  I  am  of  Augustin,  I  of  Dominic,  I  of 
F'rancis,  and  I  of  Jesus.    1  Cor.  1. 

CnArTER  4. 

3.  Hierom  confesseth,  that  some  of  the 
Latins  say  he  w-as  next  to  Peter,  whereby 
Linus  and  Anacletus  are  excluded.  Damasus 
maketh  Clemens  the  next  successor  of  Peter. 
Linus  and  Cletus  but  Peter's  suffracans  while 
he  lived  himselt;  and  placeth  Anacletus  after 
Clemen-,  whom  Hierom  placeth  before.  Ire- 
neus  placeth  next  to  Peter,  Linus,  Anacletes, 
Clemens,  and  next  to  Clemens,  Euaristus. 
Tertullian,  saith,  Clemens  was  next  alter 
Peter,  and  ordained  by  him.  Optatus  and 
Augustin  say,  Linus  succeeded  to  Peter, 
Clemens  to  Linus,  Anacletus  to  Clemens,  and 
10  Anacletus  Euaristus.  Epiphanius  maketh 
Peter  and  Paul  bo'.h  bishops  of  Rome,  then 
Linus,  Cletus,  Clemens,  Euaristus.  By  this 
diversity  you  see,  what  certainty  there  is  of 
the  succession  from  Peter,  whereof  the  Pa- 
pists make  such  brags. 

3.  The  word  yokefellow  is  as  precisely 
agreeable  to  the  Greek  as  can  be.  And  Cle- 
mens Alexandrinus  hereof  gathereth,  that 
Paul  had  a  wife,  which  he  left  by  her  consent, 
at  Philippi.  Yet  we  acknowledge  it  cannot 
be  proved  by  this  text.  Why  then  should  our 
translation  be  suspicious,  when  it  is  consonant 
to  the  original,  as  is  possible. 


ANSWER  TO  THE  ARGUMENT  OF  THE  EPISTLE  OF  PAUL  TO 
THE  COLOSSIANS. 


Seeing  Paul  passed  twice  through  Phrygia, 
where  this  city  of  the  Colossians  stood.  Act. 
16.  6.  and  18.  23,  it  is  not  unlike,  that  he 
planted  the  Church  there.  And  that  he  had 
been  there  it  seemeth  by  his  Epistle  to  Phije- 
mon,  i  scribed  also  to  Archippus  the  Minis- 
ter of  the  church  of  Colosse,  as  is  manifest 
in  (he  last  chapter  of  this  Epistle.  Neither 
is  Epaphras  any  where  in  the  Scrip'ure  called 
an  Apostle,  although  it  is  not  unlike  he  was 
an  Evangelist,  and  of  some  is  thought,  to  be 
the  same  that  is  called  also  Epaphroditus. 
The  false  Apostles  called  the  intercession  of 


Angels  humility,  as  you  do  in  effect,  when 
you' say,  that  men  must  not  presume  to  come 
to  God  or  Christ,  but  as  they  come  to  an 
earthly  Prince  by  mediators  or  intercessors. 
Neither  doth  Paul  teach  them  that  it  is  law- 
ful to  desire  any  other  in  heaven  to  pray  for 
them,  with  per  CliriittUTn  Dominum  nostrum  in 
the  end,  as  you  use  in  the  Popish  Church,  but 
contrarisvise  he  teacheth  that  there  is  no 
mediator  of  intercession  in  heaven,  Imt  only 
Christ.  But  how  well  you  observe  your  con- 
clusion, per  Christum  Dominum  nc^trum,  I  have 
declared,  John.  16. 


GOLOSSIANS. 


ANSWER  TO  THE  ANNOTATION'S  ON  THE  EPISTLE  OF  PAUL  TO 
THE  COLOSSIANS. 


Chapter  1. 

6.  We  hold  no  opinion  that  the  church  ever 
did,  or  shall  ever  decay,  though  many  have 
fallen  from  it,  and  the  meetings  of  the  Chris- 
tians were  as  obscure  in  times  of  persecu- 
tion before  Constantine,  as  they  have  been 
sinj^e  the  tyranny  of  Antichrist  usurped  the 
temple  of  God.  Neither  saith  Augustin  any 
thing  to  the  contrary,  Episl.  80.  But  Fs.  10,  l/e 
saith  expressly,  that  the  church  is  oftentimes 
obscure  as  the  moon  in  the  wane  or  eclipse. 

12.  How  can  you  conclude  out  of  the  text, 
that  we  are  made  worthy  otherwise  than  by 
acceptation  and  imputation  of  Christ's  justice? 
Yea  what  can  be  more  contrary  to  the  text, 
than  that  you  say,  we  deserve  our  salvation 
condignly,  when  he  saith  expressly  we  have 
it  through  redemption  of  Christ  and  remission 
of  our  sins  by  him,  who  ijath  reconciled  all 
things  to  him,  ^y  the  blood  of  his  Cross. 
Chrysostom  upon  this  text  saiih,  Horn. 'I.  in 
epist.  ad  Col.  "  Such  are  those  things  that 
are  given,  that  he  hath  not  only  given  them, 
but  also  hath  made  us  able  to  take  them.  No 
man  showeth  such  a  conversation  ol  life,  that 
he  may  be  worthy  of  the  kingdom  :  but  this 
gift  is  altogether  of  God.  Therefore  he  saith, 
when  we  have  done  all  things,  say  we  are 
unprofitable  servants."  Theodoret  saith, 
"  We  praise  the  merciful  God  who,  whereas 
we  were  unworthy,  hath  made  us  partakers 
of  the  light  of  the  Saints." 

24.  Christ  suffereth  in  his  members,  by 
which  suflfering  they  are  made  comformable 
imto  Christ  their  head,  through  their  patience, 
and  help  to  confirm  the  faith  one  of  another. 
So  the  apostles'  sufl'ering  was  for  the  glory  of 
God,  and  the  confirmation  of  the  church  in  the 
faith  of  the  gospel  which  he  had  taught.  But 
that  the  sufferings  of  any  man  are  meritorious 
or  satisfactory,  either  for  himself  or  others,  it 
is  horrible  blasphemy  against  the  merit  and 
satisfaction  of  Christ's  death,  which  wanteth 
nothing  in  himself  to  merit  and  satisfy  for  all 
Ills  members.  Paul,  Rom.  8.  17,  whom  you 
quote,  speaketh  of  conformity  unto  Christ  by 
sufferings,  not  of  merit  or  satisfaction.  Nor 
yet  Leo,  !!>erm.  19.  De  Passione.  Wherefore 
this  blasphemy  of  merits  and  satisfaction  by 
suffering,  standeth  upon  your  own  credit, 
without  any  testimony  of  scriptures  and  doc- 
tors. The  sacraments  are  appointed  by 
Christ,  to  confirm  our  faith  in  the  merits  of 
Christ,  not  to  apply  the  merits  of  Christ  by 
them  unto  us,  as  by  the  work  wrought. 
Which  opinion  also  is  injurious  to  the  passion 
of  Christ:  and  therefore  you  shall  never  stop 
our  clamours  against  it,  and  aiiairist  the  merit 
and  satisfaction  of  men's  sufferings,  except 
you  ran  do  it  by  the  word  of  God.  And 
whereas  you  say,  that  under  pretence  of 
Christ's  passion,  we  take  away  the  value  of 
all  good  works,  it  is  false,  for  we  acknow- 
ledge that,  by  the  merit  of  his  passion,  our 
works  are  accepted  and  rewarded,  though 


I  w'e  join  them  not  in  value  with  the  works  of 
Christ,  to  merit  or  satisfy  for  sin.  Therefore, 
having  brought  no  mannerof  proof  before,  but 
your  bare  word,  you  make  an  impudent  con- 
clusion thereof,  that  it  is  plain,  that  the  suffer- 
ings of  Christ's  members  are  satisfactory, 
both  for  the  sufferers,  and  for  others.  Let  us 
hear  then  how  you  answer  the  objections 
that  are  brought  against  your  blasphemous 
beggarly  principle.  For  you  say,  "  Though 
one  member  cannot  merit  for  another  proper- 
ly, yet  one  may  bear  tlie  burden,  and  dis- 
charge the  debt  of  another."  To  take  your 
grant,  if  one  by  his  suffering  cannot  merit  for 
another,  then  one's  suffering  is  not  meritori- 
ous for  another  indeed,  neither  properly  or 
improperly,  though  you  seem  to  conclude  a 
sophistical  distinction  in  that  word  properly. 
But  how  improperly  may  he  merit  by  bearing 
another's  burden  ?  Forwho  will  grant,  that 
one  can  bear  the  burden,  or  pay  the  debt  of 
another  man's  sins?  seeing  the  scripture 
saith,  the  soul  that  sinneth,  even  that  shall 
die,  Etek.  18.  20.  And  every  one  shall  bear  his 
own  burden.  Gal.  G.  5.  No  man  can  redeem 
his  brother,  or  give  a  price  to  God  tor  him, 
Ps.  49.  8.  You  see  therefore  how  agreeable 
it  is  to  the  law  of  God  and  nature,  that  one 
man  should  bear  another's  burden,  and  satis- 
fy to  God  for  his  sins  :  though  one  of  chari- 
ty may  bear  another's  burden,  and  help  him  in 
his  lite:  and  how  ridiculous  Wiclif}' was  to 
deny  the  same  :  but  the  old  proverb  is  found 
true,  a  fool  laugheth,  when  there  is  nothing 
to  be  laughed  at.  But  you  rise  upon  us  lusti- 
ly, and  say,  "  We  see  here,  that  passions  of 
the  saints  are  always  suffered  for  the  com- 
mon good  of  the  whole  body."  What  then  ? 
"Ergo,"  they  be  meritorious  and  satisfactory 
for  the  whole  church.  This  conclusion  is  not 
more  worthy  of  laughing,  than  hissing.  "And 
sometimes  by  the  special  intention  of  the 
sufferer,  they  are  applicable  to  special  per- 
sons, one  or  many."  What  then  ?  "  Ergo," 
they  be  meritorious  and  satisfactory:  what 
ass  ever  brayed  such  conclusions?  Paul 
''  wisheth  to  be  Anathema  for  the  Jews,  that 
is,  a  sacrifice,  according  to  Origen,  and  he 
speaketh  of  his  death,  as  of  a  libation,  host,  or 
offering,  so  do  the  fathers  of  the  passions  of 
Martyrs."  What  of  this  ?  "  Ergo,"  Paul's 
death  might  have  been  a  sacrifice  propitiato- 
ry for  the  Jews,  and  so  it  was,  at  least  for 
others  meritorious,  and  satisfactory  tor  their 
sins  !  "  Yet  being  dedicated  and  sanctified 
in  Christ's  blood,  they  have  a  forcible  cry,  in- 
tercession, and  satisfaction  for  the  church, 
and  the  particular  necessity  of  the  same." 
Verily  you  must  make  new  logic,  and  create 
new  reason,  before  these  conclusions  can  fol- 
low of  your  anticedent  or  premises.  Yet 
you  go  forwanl  with  them,  and  say,  "that 
some  do  abound  in  such  satisfaction,  to  the 
help  of  them  that  lack  them."  Paul  reckon- 
eth  up  his  afflictions,  and   glorieth  in  theni: 


COLOSSIANS. 


2  Cor.  11.  Indeed  he  saith,  he  will  glory  in 
his  infirmities,  in  which  the  grace  of  God 
worketh  most  eflbctually :  but  ot  merit  and 
satisfaction,  not  a  word,  nor  a  syllable.  The 
example  ot  Job,  "  who  avouclieth,"  as  you 
say,  "  that  his  penalty  far  e.xceedcd  his  sins." 
But  that  is  false  :  lor  altiiough  he  uttered 
sometimes  words  of  impatience,  yet  in  that 
sixth  chapter  he  hath  no  such  saying  :  but  ac- 
cording to  your  corrupt  translation.  Whereas 
the  truth  is,  he  compluineth  that  his  sorrows 
were  greater  than  he  could  express,  not 
greater  than  his  sins  had  deserved.  For  al- 
though he  misrht  justly  defend  his  innocencv 
against  his  friends,  which  charged  him  with 
hypocrisy,  yet  when  he  cometh  into  the  pre- 
sence of  God,  he  layeth  his  hand  on  his 
mouth  and  will  not  excuse  himself:  yea  he 
confesseth,  tiiat  he  is  not  able  to  answer  to 
one  of  a  thousand,  that  God  migiu  liiy  to  his 
charge,  Job  9.  2.  3.  39,  37.  Your  exaipple, 
"  our  lady  which  never  sinned  yet  sulFered 
so  great  dolour  :"  while  you  pretend  to  ho- 
nour lier,  you  do  most  horrible  injury,  both  to 
Christ  and  her.  For  if  she  never  sinned,  how 
can  the  scripture  be  true.  All  have  sinned, 
and  are  destitute  of  the  glory  of  God,  Rnm.3. 
23.  And  if  she  never  sinned,  how  can  she  re- 
joice in  God  her  Saviour  ?  How  can  she  be 
one  of  Christ's  people,  who  was  called  Je.sus, 
because  he  should  save  his  people  from  their 
sins.  Matt.  1.  This  therefore  being  the  ground 
of  your  indulgences,  is  most  miserable  and 
blasphemous  beggary,  2  Cor.  2.  Now  that  we 
have  seen,  you  have  nothing  out  of  the  an- 
cient fathers  for  you  :  let  us  see  what  there  is 
in  them  against  you.  Chrysostom  upon  this 
text,  Horn.  4,  saith,  "  You  are  not  reconciled 
to  God  by  us,  but  by  Christ,  although  we  do 
these  things."  Ambrose  saith,  "He  confess- 
eth that  he  rejoiceth  in  tribulations  which  he 
suffered,  because  he  seeth  their  profit  in  ihe 
faith  of  the  believers.  He  declared  in  the  be- 
ginning, how  great  and  how  infinite  the  omni- 
potency  of  Christ  is,  that  he  might  teach  that 
their  hope  is  to  be  reposed  only  in  him." 
Theodoret  saith,  "He  knew  that  life  was 
procured  by  his  suffering :  for  he  said,  he  ful- 
filled those  afflictions  of  Christ,  which  are 
wanting,  as  he  whicii  fulfilled  that  which  was 
remaining,  and  sustained  afflictions  for  them. 
And  this  was  that  which  remained,  that  he 
might  preach  to  the  Gentiles,  and  show  the 
liberal  procurer  of  health  unto  them."  There 
is  not  one  of  the  ancient  fathers  that  gather- 
eth  any  merit  or  satisfaction  of  men's  sufier- 
ings  out  of  this  text. 

Chapter  2. 
8.  Where  you  -say,  we  have  none  other  ar- 

guments  against  the  carnal  presence  of 
hrist  in  the  sacrament,  it  is  false.  For  we 
have  many  arguments  both  out  of  the  scrip- 
tures, and  also  out  of  the  ancient  fathers. 
Neither  have  we  any  arguments  out  of  phi- 
losophy, but  such  as  are  arounded  upon  the 
holy  scriptures,  which  teach  the  perfect  hutna- 
nity  of  Christ,  and  all  the  essential  properties 
of  a  true  and  natural  body. 
34 


]  16.  When  popish  choice  of  meats  and  days 
is  more  superstitious  and  burdcnous  than  the 
Judaical  difference  of  meats  and  days,  we  do 
rightly  apply  this  and  such  like  places  against 
j  them.  Not  against  Christian  fasts  or  feasts, 
;  such  as  yours  are  not :  for  your  abstinence 
from  flesh  is  no  fast,  but  a  superstitious  change 
of  meats  according  to  the  tradition  of  men, 
upon  a  vain  pretence  that  flesh  was  cursed  of 
(iod,  and  not  fish,  as  Durand  confesseth,  lib. 
6.  cap.  de  jcjunim.  The  Apostle's  doctrine 
therefore  being  general,  is  not  only  against 
the  Jews,  but  against  any  superstition  that  is 
like  unto  theirs.  Of  your  feasts  Judaically  and 
servilely  observed.  Gal.  4. 

18.  You  take  great  pains  to  little  purpose  : 
for  what  religion  of  Angels  soever  it  be, 
such  as  the  heathen  used,  such  as  Simon 
Magus  invented,  such  as  some  Jews  ob- 
served, or  such  as  you  Papists  use,  all  religion 
of  Angels  is  forbidden  :  yea  all  superstition 
or  will- worship,  which  is  not  after  the  pre- 
script of  God's  word.  We  do  not  therefore 
abuse  this  place  against  your  superstitious 
honouring  and  invocating  of  Angels.  Au- 
gustin  saith,  "  If  you  would  rightly  worship 
the  Angels,  you  should  learn  of  them  not  to 
worship  them."  Ps.  69.  The  same  father 
among  heresies,  reciteth  a  sect  called  Ange- 
lici,  which  were  inclined  to  the  worship  of 
Angels,  ad  Quod.  vuU  Deiim.  Ha-r.  39.  Epi- 
phanius  among  other  wicked  opinions  and_ 
doings,  noteth  the  Cainans  for  invocation  of 
Angels.  HcBT.  38.  Of  building  temples  in  ho- 
nour of  Angels,  Augustin  saith,  "  If  we 
should  make  a  temple  of  timber  and  stone=, 
to  any  holy  and  most  excellent  Angel,  should 
we  not  be  accursed  from  the  truth  of  Christ, 
and  from  the  church  of  God,  because  we 
should  s.\ve  that  service  to  a  creature  which 
is  due  onlv  to  God  ?"  Contra  Maximin.  lib.  1. 
T(V.  11.  What  is  it  then  for  Papists  to  build 
and  hallow  churches  unto  the  honour  of  Mi- 
chael and  Gabriel  ?  "  But  the  scriptures," 
you  say,  "  record  so  often  that  the  Angels  do 
off'er  our  prayers  up  to  God,  and  to  have  been 
lawfully  reverenced  of  the  patriarchs  as  God's 
ministers."  The  proof  of  this  is  contained 
in  four  quotations.  The  first,  Joshua  5.  14, 
where  Joshua  falleth  down  and  worshippeth 
no  Ansel,  but  the  Lord  God  himself,  our  Sa- 
viour Christ,  the  Prince  of  our  Lord's  army, 
that  is  of  all  Angels,  appearing  to  him  in  the 
shape  of  a  man,  as  it  is  plain  in  the  text.  The 
next  is  Tob.  12. 12,  which  is  not  canonical  scrip- 
ture, nor  agreeable  unto  it,  for  the  scripture 
always  maketh  Christ  our  only  Mediator,  by 
whom  our  prayers  and  all  other  spiritual 
sacrifices  are  offered  to  God.  1  Pet.  2.  5. 
Heb.  13.  15.  The  third  text,  Gen.  48.  16.  "  The 
Angel  which  delivered  me,"  fee.  By  whom 
Jacob  meaneth  the  Angel  of  the  Covenant, 
which  is  Christ,  and  no  creature.  Mai's.  \. 
For  no  creature  but  Christ  himself  delivered 
him  from  all  evil.  And  Paul  calleth  the  An- 
gel which  led  the  people  of  Israel,  Christ, 
1  Cor.  10.  9.  And  althoush  he  should  mean 
the  ministry  of  an  Angel,  yet  his  prayer  was  to 
God,  and  not  to  the  Angel,  that  he  would  pro- 


266 


COLOSSIANS, 


tect  those  children  by  his  Angel  as  he  liad 
done  Jacob  himself.  The  last,  1  7/m.  5.  21, 
■where  the  Aposile  doth  charge  Timotiiy  in 
the  presence  ot  God,  and  of  our  Lord  .ieius 
Christ,  and  the  elect  Angels  to  observe  these 
things.  Out  of  which  words  I  cannot  imagine 
how  you  would  gather  your  conclusion,  that 
Saints  do  ofl'er  our  prayers,  and  have  been 
reverenced  of  the  patriarchs.  Paul  callelh 
God,  and  our  Saviour  Christ,  and  his  holy 
Angels  to  be  witnesses  of  this  his  weighty 
charge.  And  jMoses  calleth  heaven  and  earth 
to  witness  that  he  hath  set  before  them  life 
and  death.  Deut.  30.  19.  May  we  hereof 
conclude,  that  heaven  and  earth  did  offer  his 
prayers,  or  that  he  did  yield  any  religious 
worship  to  heaven  and  earth '.'  As  ior  due 
reverence  which  is  of  love,  not  of  service, 
there  is  no  doubt  but  all  the  Saints  of  God  do 
yield  unto  them.  And  so  doth  Auguslin  of 
the  Angels,  "  We  honour  them  with  charity, 
not  with  service.  Neither  do  we  build  tem- 
ples unto  them,  for  they  will  not  be  so  ho- 
noured of  us,  because  they  know  that  we, 
when  we  are  good,  are  the  temples  of  the  high- 
est God.  Therefore  it  is  rightly  written,  that 
a  man  was  forbidden  by  an  Angel  to  worship 
him,  and  bidden  to  worship  God  only,  under 
whom  he  also  was  a  fellow  servant  with 
him."  De  vera  relig.  cap.  55.  The  texts  are 
evident.  Apoc.  cap.  19.  10.  and  22.  8.  Where 
the  Angel  denieth  to  be  worshipped  by  John, 
who  was  not  so  ignorant  to  worship  him  as 
God,  but  thought  some  religious  worship 
was  due  to  him,  as  to  a  messenger  of  God. 
But  that  Angels  may  be  prayed  unto,  and  can 
help  and  hear  us,  you  send  us  first  to  Hierom, 
in  cap.  10.  Daniel,  where  is  never  a  word  to 
prove  that  Angels  may  be  prayed  unto.  Only 
Hierom,  beside  the  text  and  beside  the  truih, 
saith  in  the  person  of  the  Angel,  that  he  did 
offer  Daniel's  prayers:  but  that  he  was  to  be 
prayed  unto  there  is  no  word.  That  the  An- 
gels may  know  our  prayers  when  it  pleaseth 
God,  and  be  ministers  of  his  help  unto  us,  it 
is  no  question.  We  acknowledge  they  are 
appointed  for  our  guard  and  defence,  accord- 
ing to  God's  pleasure.  The  Angel  in  that 
chapter  of  Daniel,  was  ready  at  the  first 
prayers  of  Daniel,  but  the  Prince  of  Persia 
withstood  him  twenty-one  days.  Whereliy 
he  declareth,  that  his  message  was  delayed 
for  that  time,  and  for  what  benefit  of  the 
I  church.  Where  lest  you  should  build  too 
much  upon  Hicrom's  authority,  for  offering 
our  prayers  by  the  Angel,  he  understandeth 
the  Prince  of  Persia  to  be  an  Angel,  and  so 
maketh  a  resistance  of  one  Ansel  against 
another,  which  is  a  gross  absurdity.  Your 
next  proof  is  out  of  Ambrose.  Ps.  118.  srr.  I. 
Where  there  is  no  word  to  nrove,  that  An- 
gels may  be  prayed  unto.  Only  he  showelh 
that  Angels  are  present  in  all  places  to  be 
witnesses  of  our  actions,  and  to  protect  and 
defend  God's  children  as  it  pleaseth  him  to 
send  them.  The  third  is  Augustin.  Dp  m'^■/. 
lib.  10.  cap.  12,  where  he  saith,  "That  God 
doth  none  otherwise  hear  them  that  call  upon 
him,  than  he  seeth,  that  they  will  call  upon 


him :  for  even  when  his  Angels  do  hear,  h« 
heareth  them,  as  in  a  true  temple  not  made 
with  hands."  His  meaning  is,  that  God  hath 
no  need  of  the  ministry  of  Angels,  to  have 
our  prayers  presented  to  him  by  them  :  but 
when  they  do  hear  our  prayers  made  to  him, 
he  in  the  Angels  themselves  heareth  them. 
Wherefore  here  is  nothing  to  prove,  that  we 
may  pray  to  Angels,  because  the  Angels 
sometimes  hear  us  pray  to  God.  The  last  is 
Bede,  Cant.  lib.  4.  cap.  24.  Where  there  is  no 
word  of  praying  to  Angels,  nor  of  any  re- 
verence given  to  them.  Only  he  saith  out  of 
AppoUonius,  that  "  the  ministries  of  Angels 
do  never  decline  from  their  power  and  of- 
fice, but  always  remain  as  high  as  palm 
trees."  And  out  of  Julianus  he  saith,  "The 
companies  of  his  Saints  both  of  men  and  of 
Angels  do  serve  his  Godhead,  and  do  cele- 
brate the  honour  of  the  King  with  continu  1 
praise."  I  conclude  therefore  with  Augus- 
tin's  exhortation,  agreeable  to  this  text,  "Let 
religion  therefore  bind  us  to  one  Almighty 
God,  because  between  our  mind,  whereby 
we  imderstand  him  to  be  our  father  and  the 
truth,  that  is  that  inward  light  by  which  we 
understand  him,  there  is  no  creature  set  be- 
tween." De  vera  Relig.  cap.  55.  Theodoret, 
upon  this  text,  saith  that  it  was  decreed  in 
the  Council  of  Laodicea,  that  men  should  not 
pray  unto  the  Angels  :  and  that  unto  his  time 
they  had  in  divers  places  of  Phrygia,  as  a  rem- 
nant of  his  ancient  superstition,  churches  or 
oratories  of  Michael. 

20.  A  marvellous  iriatter  to  make  such  an 
outer)' of  our  translation,  which  is  agreeable 
to  the  sense  of  the  Apostle  though  we  cannot 
express  it  in  one  word.  But  we  do  it,  say 
you,  to  make  the  name  of  tradition  odious. 
And  be  not  the  traditions  and  decrees  of  men 
odious?  which  the  Apostle,  verse  22,  call- 
eth the  precepts  and  doctrines  of  men,  as 
Christ  doth  the  traditions  of  the  Jews.  Matt. 
15.  But  where  traditions  are  commended, 
you  say,  the  word  which  flatly  signifieth  tra- 
ditions, we  translate  instructions,  ordinances. 
I  answer,  the  Greek  word  will  bear  our  trans- 
lation, and  we  do  avoid  the  term  of  traditions, 
to  distinguish  the  ordinances  and  doctrine  de- 
livered by  the  Apostles,  from  the  traditions  of 
men  which  our  Saviour  Christ  condemneth. 
Malt.  15. 

21.  This  maketh  not  against  your  nrohibi- 
tions  of  touching  of  meats  and  hanaling  of 
chalices  and  such  like.    Why  so  ?    Because 
you  be  no   heretics.    Nay,  but  because  you 
have  such  precepts  and  doctrines  of  men,  con- 
trary to  the  scriptures,  you  declare  yourselves 
to  be  as  great  heretics  as  these  men,  against 
whom   the   Apostle    spenketh,    and   to  hold 
either  the  same  or   the   like  heresies.     You 
say,  "  Superstition   or  voluntary   worship  is 
that  which  is  invented  by  heretics  of  their 
own  head,  without  the  warrant  of  Christ  in 
the  scriptures. "     Herein  we  asrree  with  you,   ' 
and  such  is  all  Popish  superstition.    But  you  f 
come  in  with  an   or,  that  "  it  hath  the  war-     ' 
rant"  of  the  Holy  Ghost  in  the  church  :  ve-  I  ' 
rily,  the  church  hath  no  authority  of  the  Holy 


COLOSSIANS. 


267 


Ghost,  to  decree  contrary  to  the  scriptures,  i 
to  make  religion  in  touching  and  tasting, 
which  the  scripture  saith  to  be  Ireo.  Neitiier 
are  we  comnuuided  to  obey  any  man,  but  so 
far  forth  as  his  doctrine  and  decrees  are  war- 
rantable by  the  holy  scriptures.  For  neither 
the  church,  nor  any  person  therein,  hath 
power  to  command  or  forbid  the  use  of  any 
creature  for  religion's  sake.  But  if  any  com- 
pany of  men  do  take  upon  them  to  set  up  a 
new  religion  or  worship,  in  whole  or  in  part, 
which  hath  not  the  warrant  of  Christ  in  the 
scriptures,  we  see  by  this  place  it  is  also  con- 
trary to  the  scriptures,  iherefbre  that  com- 
pany show  themselves  not  to  be  of  the  Church 
of  Christ,  but  of  Antichrist,  and  he  that 
commandeth  the  contrary  to  this  text,  usuip- 
eth  God's  authority  as  Antichrist,  having  no 
commission  from  God,  or  our  Saviour  Christ. 
23.  Your  abstiasnce  from  flesn,  and  eat- 
ing of  fish,  with  drinkmg  of  wine,  and 
eating  of  all  rnanner  of  fruits  and  spices,  is 
no  Christian  fast;  but  a  hypocritical  coun- 
terfeiting. Your  abstinence  from  flesh,  and 
allowing  fish,  for  more  holiness,  because  the 
waters  were  not  cursed,  when  all  flesh  was 
cursed,  is  the  very  doctrine  of  devils.  Your 
very  fasting  and  punishing  of  your  carcasses, 
not  for  chastisement,  to  bring  them  in  subjec- 
tion to  the  spirit,  but  by  your  arrogant  opinion 
of  merit,  to  prefer  such  boddy  exercises 
even  before  faith  of  the  heart,  and  true  con- 
trition of  the  soul,  and  other  fruits  of  God's 
Spirit,  is  as  vile  hypocrisy  and  heresy  as  ever 
was  in  the  ancient  heretics-.  And  therefore 
you  can  never  shift  yourselves  from  the  con- 
demnation of  this  text,  except  you  leave  your 
wicked  heresies.  , 

Chapter  3. 
5.  A  marvellous  impudent  and  foolish  cor- 
ruption, to  make  image  and  idol  all  one.  A 
great  corruption  I  promise  you  to  express  a 
Greek  word,  by  a  Latin  or  English  word.  For 
that  £i^(jAu>v  signifieth  an  imas:e,  not  only  all 
the  new  dictionaries  do  testify,  but  also  the 
ancient  Greek  lexicons  of  Hesychius  and 
Phavorinus,  and  so  is  the  word  used  by  Plato, 
Homer,  and  all  other  ancient  writers.  But  if 
there  be  so  great  difference  between  idols  and 
images,  why  do  you  translate  out  of  your  La- 
tin, which  isservilus  simnlachrnrum,  the  service 
of  images,  contrary  to  your  L*tin,  calling  the 
service  of  idols?  if  you  will  stand  in  argument 
with  us,  that  simulackrum  signifieth  the  same 
that  £((5u)Xajv  doth  in  Greek,  and  not  that  tn-wi', 
tlie  use  of  all  the  learned  authors  in  the  Latin 
tonsue,  is  against  you,  and  Tidly,  the  father 
of  Latin  eloquence,  which  oftentimes  useth 
the  word  simuhchrum  for  the  same  that  is 
otherwise  called  imxigo  or  effigies.  One  or  tvyo 
examples,  I  will  bring  for  many,  pro  Archia, 


he  saith,  standing  images,  and  other  images 
are  not  similitudes  or  images  of  the  minds 
but  ot  the  bodies.  Against  Verres,  he  nameth 
the  shape  and  image  ofMithridates.  Lactan- 
tius,  an  eloquent  Christian,  calleth  men,  the  liv- 
ing images  of  God,  where  you  must  translate 
the  living  idols  of  God,  it  this  your  translation 
be  true.  Perionius  a  popish  Friar  in /)toK^- 
sius,  de  ccelest.  Hierarck.  lib.  1.  c.  1.  for  the  Greek 
word  tiKwv  translateth  simuluihra,  which  if  you 
should  understand  for  an  idol,  would  make  a 
inad  meaning  ol  Dionysius.  Why  spiritual 
idolatry,  may  not  be  called  spiritual  worship- 
ping of  images,  I  greatly  marvel,  though  it 
seem  to  you  never  so  ricliculous.  For  tnere 
is  spiritual  worship  as  well  as  bodily,  and 
spiritual  images  as  well  as  bodilv  images, 
though  you  laugh  till  your  spleen  p.che. 
But  yours  is  the  blind  heresy,  which  wor- 
shippeth  them  that  have  eyes  and  see  not,  and 
by  the  judgment  of  God  and  the  prophet's 
execration,  are  become  like  unto  those  whom 
you  worship,  that  is  having  eyes  and  see  not, 
for  who  is  so  blind  as  he  that  will  not  see  ? 

10.  We  know  there  is  in  the  regenerate  a 
qua  ity  inherent  of  justice,  inchoated  and  im- 
perfect, by  which  we  are  not  justified  before 
God,  but  only  by  the  justice  of  Christ  imputed 
to  us  through  faith  :  whereby  our  sins  are  hid 
and  covered  from  the  sight  of  God's  justice. 
Yet  so  that  they  are  forgiven  and  removed 
from  us,  as  far  as  the  east  is  from  the  west: 
and  not  remain  still  in  us,  as  you  falsely  say 
we  affirm,  after  baptism,  although  corruption 
ot  our  nature  which  is  of  original  sin  doth 
remain  iu  us  during  our  natural  life.  And  our 
renovation  is  begun  in  regeneration,  not  per- 
fected until  after  this  life.  And  that  doth  Au- 
giistin  expressly  affirm,  in  the  first  place, 
whither  you  send  us.  "For  not  from  that  hour 
in  which  every  man  was  baptized,  all  his  old 
infirmity  is  consumed,  but  renovation  begin- 
neth  of  the  remission  of  all  sins."  And  the 
same  argument  he  holdeth,  against  Juhanus 
the  Pelagian  as  appeareth  by  these  words. 
"  Although  in  baptism  be  performed  full  re- 
mission of  sins,  yet  there  hath  remained 
wherein  we  might  profit  to  a  better  wrestling 
I  to  be  watchfully  and  continually  exercised^ 
against  the  troops  of  evil  desires,  rebelling 
within  us,  for  which  it  is  said,  even  to  them 
that  are  baptized,  mortify  your  members 
which  are  upon  the  earth,"  &c. 

21.  Retribution  of  the  heavenly  inheritance 
is  not  the  wages  merited  by  good  and  faithful 
service  done  to  men,  as  unto  God,  but  it  is  the 
reward  promised  and  freely  given  to  God's 
children,  of  his  mere  grace  and  mercy,  by 
which  they  are  made  his  children,  and  so 
have  interest  unto  his  inheritance  :  and  yet 
it  is  truly  and  duly  rendered,  because  it  is  pro- 
mised. 


S68 


X.  THESSALONIANS. 


ANSWER  TO  THE  ANNOTATIONS  ON  THE  FIRST  EPISTLE  OF 
PAUL  'JO  THE  THESSALONIANS. 


Chapter  1. 

6.  Paul  requireili,  that  men  be  no  other- 
wise followers  of  him,  than  he  is  of  Christ,  1 
Cor.  11.  1,  but  by  following  him  learn  to  fol- 
low Christ.  Neither  doth  Tie  set  up  for  this 
purpose  a  new  order,  rule,  or  relijjion  of 
raulians,  as  you  do  of  J'ranciscans,  Domini- 
cans, &c.,  but  exhorteth  all  Christians  to- 
gether, to  this  kind  of  imitations,  whereas 
your  sects  and  new  religions,  do  make  divi- 
sions among  Christians.  How  can  such  di- 
versity of  sects  among  you  bring  men  to  the 
imitation  of  Christ,  W-hich  was  but  one? 
wherefore  your  Popish  religions  have  a  vain 
pretence  to  follow  Christ  by  following  a  man's 
rule,  when  they  leave  the  rule  of  Christ, 
which  is  expressed  in  his  holy  word,  and  is 
common  to  all  Christians. 

9.  Our  translation  is  according  to  the  true 
signification  of  the  word,  and  this  text  maketh 
as  much  against  Papists,  as  other  idolaters  ; 
when  they  are  turned  from  serving  the  living 
and  true  God,  to  worship  dead  idols  of  Christ 
and  his  saints. 

Chapter  3. 

12.  Since  God  caused  the  scripture  first  to 
be  written,  there  is  no  doctrine  to  be  counted 
the  word  of  God,  but  th;it  which  is  contained 
in  the  scripture.  So  were  all  the  preachings 
of  Paul  contained  in  the  scriptures  of  the  Law 
and  the  prophets,  before  he  did  imt  any  word 
of  them  in  writing,  as  he  testifieth,  Arfs  26. 
22.  And  whatsoever  the  lawful  lu'ostles, 
pastors,  and  priests  of  God  do  preacli  in  the 
unity  of  the  church,  is  no  otherwise  to  be 
taken  for  God's  own  word,  but  as  it  is  conso- 
nant and  agreeable  unto  the  holy  scriptures, 
and  for  Ihc  substance  of  doctrine  contained 
in  them.  Else  are  they  no  better  than  the 
doctrines  and  traditions  of  men. 

16.  A  poor  shift  of  descant,  to  excuse  your 
blasphemous  confidence  in  the  merit  of  crea- 
tures. Paul  calleth  the  Thessalonians  his 
hope,  joy,  and  crown,  &c.,  because  he  hopcth 
to  have  joy  and  reward  for  his  labour,  bestow- 
ed in  their  conversion,  according  to  the  pro- 
mise of  God.  Show  the  like  promises  if  you 
can,  for  salvation  to  be  obtained  by  the  merits 
of  saints"  prayers,  or  else  you  cannot  without 


I  blasphemy,  in  any  sense,  call  creatures  your 
i  hope,  and  much  less  have  special  confidence 
in  their  prayers.  The  apostle  speakelh  this, 
in  respect  of  his  love  toward  them,  therefore 
Theodoret  saith,  "Because  he  likened  him- 
self to  a  mother  which  cherisheth  her  child- 
ren, he  also  imitateth  the  words  of  mothers, 
which  are  wont  to  call  their  young  children 
their  hope,  their  joy,  and  such  like.  Chry- 
sostom  saith,  "Do  you  not  acknowledge 
these  words  to  be  the  words  of  women, 
which  being  inflamed  with  love,  speak  after 
this  manner  to  their  young  children  V  Am- 
brose saith,  "  The  perfection  of  the  scholars, 
is  the  joy  and  crown  of  the  master. 

Chapter  4. 

10.  In  that  justification  wherein  they  are 
declared  to  be  just  which  is  by  good  works, 
they  ought  to  proceed  and  increase  :  but  in 
juslification  by  faith  they  cannot  proceed,  be- 
cause they  are  perfectly  just  by  the  righteous- 
ness of  Christ.  "  For  he  which  hath  believed, 
is  as  just  as  he  that  hath  fulfilled  the  whole 
law.  He  that  believeth  in  Christ  haih  the  per- 
fection of  the  law."    Amb.  in  10.  ad  Rom. 

10.  The  commandments  of  God  uttered  by 
man  are  to  be  received  not  as  the  commanci- 
ments  of  man  but  of  God.  Paul  speaketh 
of  the  express  commandments  of  God.  All 
other  precepts  of  the  church,  or  our  pastors, 
are  to  be  received,  if  they  be  agreeable  to  the 
word  of  God,  and  not  otherwise.  For  other- 
wise they  be  not  of  the  Holy  Ghost,  but  of 
men  only. 

Chapter  3. 
21.  The  spirit  of  the  true  Catholic  Church, 
is  the  spirit  whereby  the  scriptures  were  in- 
spired. Therefore  by  the  scriptures  we  shall 
try  whether  they  boast  truly  of  the  spirit.  For 
all  Heretics  challenge  the  Catholic  Church 
as  well  as  the  spirit,  but  by  the  scriptures  they 
are  confounded.  Therefore  Ambrose  saith 
upon  this  text :  "  What  things  soever  do  agree 
to  the  sayings  of  the  apostles,  and  of  our  Lord 
himself,  those  -things  are  to  be  accounted 
well  said,  or  blessed,  and  to  be  retained  ;  but 
from  those  things  which  are  seen  to  be  con- 
trary to  faith  we 'must  abstain." 


ANSWER  TO  THE  ARGUMENT  OF  THE  FIRST  EPISTLE  OF  PAUL 
TO  THE  THESSALONIANS. 

Paid  speaketh  of  no  unwritten  traditions.  I  of  tradition  which  he  mentioned,  cap  3,  that 
For  ihosf;  iliai  he  speakpth  of,  though  ihey  the  poor  ought  to  labour  for  their  living,  if 
were  not  wriiten  in  his  E|>istlcs  to  the  Thes- j  they  be  able  to  work,  is  the  commandment 
pnloniaiis,  yet  they  were  written  in  other  j  of  (Jod,  Thou  shalt  not  steal:  for  they  that 
EpisllfH,  or  in  the  gospels,  or  at  least  in  the  eat  not  their  own  bread,  do  steal  their  liv- 
law  and  the  projihets.   As  that  commandment  1  ing. 


II.  THESSALONIANS. 


ANSWER  TO  THE  ANNOTATIONS  ON  THE  SECOND  EPISTLE  OF 
PAUL  TO  THE  THESSALONIANS. 


Chapter  1. 

3.  The  apostle  doih  never  assure  men  to 
merit  the  kiiigdcn  ot  God  by  constancy  in 
persecution,  but  only  to  look  lor  it  assuredly 
upon  the  certainty  ot  God's  promises,  which 
are  grounded  upon  his  grace  and  mercy  in 
Christ  not  upon  our  merit. 

5.  The  Greek,  word  signifieth  to  be  counted 
worthy,  which  is  of  God's  tree  acceptation  by 
grace,  and  not  of  the  merit  of  our  constancy. 
And  whereas  you  say,  we  have  so  translated 
it  ourselves,  1  confess  it  is  an  imperfection  in 
our  iransldUons,  tor  it  should  be,  that  our  God 
would  vouchsafe  you,  or  count  you  worthy,  as 
in  this  place.  But  because  the  making  wor- 
thy is  referred  to  God,  our  translators  were 
not  so  careful  of  the  term,  seeing  it  might  be 
understood,  that  God  by  his  grace  maketh  us 
worthy  in  his  account.  Nevertheless,  how- 
soever our  translators  have  gone  awry  in  that 
verse  11,  you  have  falsely  translated  your 
own  Latin  te.xt,  which  is  digiutur,  that  our 
God  would  vouchsafe  or  accept  as  worthy. 
For  you  are  never  able  to  prove  that  dignari 
signifieth  to  make  worthy,  as  you  have  wil- 
ti'T'.y  corrupted  the  text,  to  make  it  serve  your 
heresy.  And  whereas  the  apostle  saith  fur- 
ther, It  is  God's  justice  to  repay  glory  to  the 
afflicted,  it  is  not  for  the  merits  of  the  afflic- 
tion, but  for  the  performance  of  his  promise. 

10.  A  wise  comparison,  to  show  that  Christ 
is  glorified,  where  he  is  despoiled  of  the  glory 
of  his  office  of  Mediator  and  Advocate,  which 
by  you  is  communicated  to  Saints.  And 
when  his  Saints  are  worshipped  like  idols 
with  superstition  after  your  own  invention, 
and  not  according  to  the  holy  scriptures. 

Chapter  2. 
3.  Augustin  did  read  refuga,  which  signi- 
fieth a  revolter,  w-hich  error  of  his  transla- 
tion caused  him  to  think  the  defection  and 
the  revelation  of  Antichrist  to  be  all  one,  al- 
though the  defection  pertain  to  the  revelation 
of  Antichrist,  as  you  say  rightly.  But  this 
apostacy,  say  you,  by  the  judgment  in  a  man- 
ner of  ail  ancient  writers,  is  the  general  for- 
saking and  fall  of  the  Roman  empire.  Indeed 
most  of  the  ancient  fathers  did  judge,  that  the 
Roman  empire  should  first  be  decayed,  be- 
fore Antichrist  were  revealed,  and  that 
agreeth  most  aptly  to  the  revelation  of  the 
Pope  to  be  Antichrist,  who  was  not  revealed 
before  the  See  of  the  empire  was  removed 
from  the  city  of  Rome,  whereby  it  ceased  to 
be  the  empire  of  Rome,  and  also  was  decay- 
ed and  divided  into  many  parts,  as  Tertullian 
saith,  "Who  shall  be  taken  away  but  the 
Roman  state  ?  whose  departing  being  dis- 
persed into  ten  Kings,  shall  bring  in  Anti- 
christ.'' By  ten,  according  to  the  custom  of 
the  scripture,  are  meant  many.  And  so  was 
there  many  kingdoms  made  of  the  Roman 
empire,  before  the  pope  openly  usurped  Anti- 
christian  tyranny.     Yet  not  all  the  ancient 


fathers,  nor  all  whom  you  cite,  do  so  under- 
stand this  revolt.    Chrysostom  upon  this  text, 
Horn.  3,  saith,  "  what  is  that  he  callelh  here 
defection?      He  calleth  Antichrist    himself 
the  defection,  as  he  which  should  destroy  and 
carry  away  very  many.     Insomuch,  saith  he, 
that  if  it  were  possible,  even  the  elect  should 
be  offended."    You  see  Chrysostom  calleth 
Antichrist  the  defection,  in  respect  of  the 
great  multitude  that  he  shall    carry    away 
tiom  Christ.  That  you  quote,  Horn.  4,  is  upon 
another  text,  of  him  that  shall  be  taken  away, 
'  namely,    the  Roman  empire,  agreeing  with 
I  that  wliich  Tertullian  said.      Hierom  indeed 
I  saith,  the  defection  to  be  from  the  Roman 
{  empire,  and  so  doth  Ambrose.      But  Augus- 
tin, as  I  said  before,  reading  instead  of  apos- 
,  tacy  or  defection,  refuga,  which  is  an  apostate 
or  revolter,   doth  expound  it  of  Antichrist 
himself,  saying,   "  He  calleth  him  a  revolter, 
'  namely,  from  the  Lord  God ;  which  if  it  may 
be  rightly  said  of  all  the  uuMdly,  how  much 
]  more  of  him?"    That  which  he  saith  after, 
of  taking  away  the  Roman  empire,  pertaineth 
I  to  the  7th  verse.     Theodoret  also  upon  this 
place,  saith,  "  The  defection  he  calleth  Anti- 
christ himself,   giving  him  a  name   of   the 
;  thing  itself.    For  his  endeavour  is  to  bring 
from  the  truth,  and  to  cause  men  to  revolt. 
I  Primasius  hath    divers  interpretations ;    the 
j  first  is,  that  departing,  saith  he,  is  a  forsakint^ 
of  the  truth.    Oecumenius  saith,  "  He  calleth 
J  the  defection  Antichrist  himself,  because  he 
,  shall  separate  many  from  Christ,  or  else  he 
saith,  the  apostacy  or  defection  is  a  separa- 
tion from  God."      The  same  in  effect  hath 
Theophylact,  9.  Basil,  ep.  60,  who  judgeth  that_ 
I  the  heresy  of  the  Arians  was  the  beginning  of 
this  apostacy.    Therefore  you  see  divers  of 
I  the  ancient  lathers  understand  this  revolt  to 
I  be  from  Christ,  from  God,  from  the   irulli. 
Then  was  it  no  such  presumptiori  in  Calvin 
to  refuse  the  one  sort,  whom   without  con- 
tempt he  calleth  learned  and  witty,  and  to  re- 
ceive the  other,  whom  he  judged  to  interpret 
more  agreeable  to  the  truth.  For  whereas  you 
say,    he    refuseth    the  other,  because  their 
exposition    agreeth    not  with    his    blasphe- 
mous fiction,  thai  the  pope  should  be  Anti- 
christ.     Indeed,  his  opinion  is  blasphemous 
against  your  Lord  God  the  pope,  but  against 
the  God  of  Heaven,  and  his  Son  Jesus  Christ 
it  is  not,  nor  any  fiction,  but  a  true  interpreta- 
tion.    And  altnough  the  word  apostacy  do 
rather  signify  a  deiection  from  Christ,  than 
I  from  the  Roman  empire,  yet  even  that  defec- 
I  tion  from  the  Roman  empire  agreeth  as  fitly 
as  is  possible,  with  this  exposition,  that  the 
pope  is  Antichrist.     For  the  pope  was  not 
openly  revealed  to  be  Antichrist,  before  the 
Roman   empire  was  forsaken,    and   divided 
into  many  kingdoms,  all  subject  to  the  pope. 
This  apostacy  therefore  is  rightly  interpreted 
i  to  be  a  wicked  revolting  from  God,  of  the 
I  greatest  multitude  of  men,  and  is  called  ot^ 


270 


II.  THESSALONIANS. 


Calvin,  q  certain  general  defection  of  the 
visible  church,  which  being  liardly  builded, 
was  by  the  tyranny  and  subtlety  of  Antichrist 
overthrown.'as  a'house  witli  a  sudden  tem- 
pest, and  lay  long  in  the  ruins.  Yet  the 
spiritual  house  ot  Christ,  the  church  of  his 
elect,  even  among  those  ruins,  was  marvel- 
lously preserved  by  his  ^race,  and  never  pe- 
rished out  of  the  w^orlu.  Which,  as  Calvin 
doth  oftentimes  affirm,  so  is  it  not  contrary  to 
the  general  apostacy  or  defection  here  spo- 
ken of  For  this  revolt  is  but  of  hypocrites, 
which  falsely  professed  the  truth,  and  in  tlieir 
life  and  doctruie  denied  the  power  thereof, 
who  seem  to  be  the  church  and  are  not. 
Neither  doth  Calvin,  Wicliff,  or  Luther, 
&.C.,  use  any  collusion  of  words,  to  hide  the 
matter,  but  plainly  speak,  that  you  may  under- 
stand them  if  you  list,  when  they  say,  the 
true  church  of  Christ  is  perpetual,  and  yet 
there  was  a  certain  general  apostacy  of  the 
visible  church,  that  is,  of  the  greatest  multi- 
tude of  men  which  seemed  to  pe  the  church 
by  outward  profession,  but  wanting  faith,  was 
not  the  true  church  of  Christ,  and  therefore 
being  seduced  with  error,  revolted  unto  An- 
tichrist. That  you  speak  of  their  variety 
and  contrariety  in  this  matter,  is  but  a  fit  of 
your  ordinary  railing  without  reason  or  argu- 
ment to  prove  your  saying. 

We  hold  no  defection  or  revolt  of  the  true 
church,  but  of  that  which  seemed  to  be  the 
church  and  was  not,  while  it  had  nothing  of  I 
Christianity,  but  an  outward  profession  in  ! 
name  and  ceremonies.  For  we  acknowledge  ! 
that  the  true  church,  though  obscure,  and  as  ! 
it  were  driven  into  the  w^ilderness  by  the  ty  I 
ranny  of  Antichrist,  yet  still  continued  dis-, 
persed  over  the  world,  to  be  the  glorious 
spouse  of  Christ,  no  less  in  his  accoimt  when 
it  was  persecuted,  than  when  it  enjoyed  peace 
and  tranquillity.  Neither  doth  Augustm  re- 
fute this  opinion,  but  the  heresy  of  the  Dona- 
tists,  whicn  said  that  the  church  was  perish- 
ed out  of  all  the  world,  except  only  from 
Africa  where  they  were.  Which  opinion  of 
theirs,  your  Popish  heresy  resembleth,  affirm- 
ing that  the  church  is  perished  out  of  all  the 
world,  except  where  your  pope  doth  sit  and 
bear  rule.  Contrariwise,  we  hold  witli  Angus-' 
tin,  that  God  hath  the  Church  of  his  elect  in 
all  parts  of  the  world,  wheresoever  the  sub- 
stance of  Christian  faith  unto  salvation  is 
truly  taught,  tliough  it  be  not  free  from  all : 
spot  of  errors,  or  wheresoever  there  are  but, 
two  or  three  gathered  together  in  Christ's 
name,  though  it  be  in  Rome,  under  the  most 
cruel  persecution  of  Antichrist.  We  acknow- 
ledge with  Augustin,  that  the  true  church 
shall  not  fail  to  the  world's  end  ;  that  it  did 
not  fail  in  the  time  of  Antichrist,  nor  was 
driven  into  any  corner  of  the  world;  but  was, 
is,  and  shall  be  always  dispersed  in  many  na- 
tions. Yea  this  apostacy  of  many  which 
seemed  to  be  members  of  the  church,  is  ac- 
knowledged by  Augustin  himself,  and  many 
other  ancient  fathers.  And  even  in  these 
places  that  you  auote,  De  unitale  Ecclesite. 
where  he  confuteth  the  Donatists,  that  said, 


the  church  was  perished  out  of  all  the  world, 
and  remained  only  in  Africa,  he  acknow- 
ledt,eth  the  pauchy  of  the  godly,  in  respect 
of  tl.e  wicked,  cap.  12,  saymg,  "  We  do  not 
so  si^y,  that  the  church  is  spread  over  the 
whole  w'orld,  that  only  good  men  are  in  the 
sacroments  of  the  church,  and  not  also  evil 
men,  and  those  also  many  more,  that  in  com- 
parison of  them,  the  good  are  but  few,  where- 
as by  themselves  they  make  a  great  number  : 
and  cop.  13,  the  saying  of  Christ,  shall  the 
Son  ot  Man  find  faith '.'  which  the  Donatists 
wrested  to  prove  the  apostacy  of  the  whole 
world,  he  confesseth  to  be  meant  of  the  great 
abundance  of  the  wicked,  and  fewness  of  the 
good,  because  iniquity  shall  abound,  and 
charity  shall  wax  cold.  Likewise  De  civilate 
lib.  20.  cap.  8,  where  he  saith,  "that  the 
church  which  is  predestinated  and  elected 
before  the  constitution  of  the  world  shall  not 
be  seduced  when  the  devil  is  loosed.  In 
which  time  of  Antichrist,  it  is  to  be  beheved, 
that  there  shall  not  want  at  that  time,  either 
they  which  may  fall  from  the  church,  or 
which  may  come  to  the  church.  As  first  the 
church  was  multiplied  of  all  nations,  accord- 
ing to  the  prophecies,  so  it  is  to  be  confessed, 
that  the  charity  of  many  doth  wax  cold,  when 
iniquity  aboundeth,  also  that  many  shall  give 
place  to  the  universal  and  greatest  persecu- 
tions, and  subtleties  of  the  devil,  when  he 
shall  be  loosed."  In  the  rest  of  the  places 
quoted,  there  is  nothing  else,  but  that  t^e 
church  hath  not  perished  out  of  all  the  world, 
and  remained  in  Africa  alone,  that  Christians 
shall  continue  to  the  end  of  the  world,  that 
the  church  of  Christ  which  is  Christ's  inheri- 
tance, shall  never  have  an  end.  All  which 
may  vvell  stiuid  with  the  apostacy  or  general 
defection  of  the  visible  church,  or  that  which 
seemed  to  be  the  church,  here  prophesied 
from  the  faith  of  Christ.  Hierom  against  the 
Luciferians,  saith,  "That  Christ  should  be 
too  poor,  if  either  he  had  no  church,  or  if  he 
had  his  church  only  in  Sardinia.  If  Satan 
possess  Britain,  France,  the  East,  the  people 
of  India,  the  barbarous  nations,  and  the  whole 
world  at  once,  how  are  the  trophies  of  the 
cross  brought  to  a  corner  of  all  the  earth  ! 
Forsooth  the  mighty  adversary  hath  granted 
to  Christ,  Spain  and  the  Celtiberians,  which 
are  pale  coloured  men,  and  disdained  to  pos- 
sess the  province  of  the  Ethiopians."  This  he 
said  against  those  heretics,  which  said,  all 
the  world  was  the  devil's,  and  of  the  church 
was  made  a  stew.  This  maketh  nothing 
against  us,  which  certainly  believe  the  Ca- 
tholic church,  though  we  see  it  not  with  our 
bodily  eyes,  nor  limit  it  to  any  one  place,  or 
any  few  places.  But  that  the  church  should 
never  be  hidden,  nor  the  true  members  driven 
into  corners,  to  avoid  the  persecution  of 
Antichrist  :  nor  that  there  should  be  no  re- 
volt of  the  visible  church,  from  the  faith  of 
Christ  to  the  fables  of  Antichrist,  you  can 
never  prove  out  of  this  saying. 

So  great  is  your  desire  to  charge  us  with 
this  apostacy,  that  you  overthrow  all  that  you 
said  before,  denying  the  revolt  of  the  visible 


II.  THESSALONIANS. 


271 


church.  For  so  voii  may  be  counted  the  true 
church,  and  we  the  Heretics  and  Antichrists, 
you  are  content  to  grant,  that  the  greater  re- 
voh  ofitingdonis,  people,  and  provinces  trom 
the  church  shall  be  tully  achieved  by  Anti- 
christ, which  is  that  general  deleciiuii  and 
ruin  of  the  visible  church,  which  we  speak 
of,  notwithstanding  that  [rue  Christians,  when 
public  intercourse  of  the  faithtul  with  the 
church  shall  cease,  shall  yet  continue  in  obe- 
dience of  the  church.  So  that  for  the  point 
of  apostacy  or  defection,  we  are  agreed.  Let 
us  see  then  whether  this  apostacy  may  so 
agree  to  you,  as  it  cannot  be  applied  to  us. 
Which  it  it  may  be,  then  out  of  doubt  you  are 
the  church  of  Aniiehrist,  and  not  we. 

To  decide  this  controversy,  who  is  better 
than  Paul,  who  here  prophesieth  of  the  apos- 
tacy ?  The  same  apostle,  1  Tim.  4,  giveth 
such  evident  notes  of  this  apostacy,  as  agree 
properly  unto  you,  but  not  in  anywise  come 
near  unto  us.  For  after  he  had  set  forth  that 
great  mysteiy  of  religion  or  piety,  consisting 
in  the  doctrine  of  Christ,  which  is  God  show- 
ed in  the  flesh,  justified  in  the  Spirit,  seen  of 
the  angels,  preached  among  the  Gentiles,  be- 
lieved in  the  world,  and  taken  up  in  glory, 
which  should  always  remain  in  the  true 
church,  which  is  the  pillar  and  ground  of 
truth:  he  addeth,  that  the  Spirit  speaketh  not 
obscurely,  but  evidently  and  plainly,  that  in 
the  latter  time,  some  shall  revolt  from  the 
faith,  placing  the  chief  religion  and  piety  in 
abstinence  Irom  marriage  and  meats,  and 
therefore  forbidding  botTi,  speaking  lies  in 
hypocrisy,  but  attending  to  spirits  of  error 
and  doctrine  of  devils.  By  whicli  place,  be- 
ing an  evident  revelation  of  God's  Spirit,  it 
is  manifest  that  this  revolt  from  true  religion 
is  discerned  by  hypocritical  abstinence  and 
forbidding  of  marriage  and  meats,  which  you 
cannot  deny  to  be  done  of  you,  to  some  men 
at  all  times,  and  to  all  men  at  some  times,  as 
you  will  have  the  times  and  persons  to  be 
counted  more  holy  and  religious,  that  observe 
your  prohibitions.  These  therefore  being 
given  as  evident  notes,  to  know  who  they  be 
that  revolt  from  the  faith,  from  the  church, 
and  from  Christ,  being  found  in  you,  do  ar- 
gue invincibly,  that  you  are  the  defection, 
you  are  the  apostacy,  you  are  the  revolters, 
and  not  we,  in  whom  no  such  thing  can  be 
proved.  But  by  the  way,  you  would  bring  us 
into  great  envy,  for  calling  Peter's  chair,  the 
chair  of  pestilence,  as  the  Donatists  did.  If 
is  shame  to  lie  upon  the  Devil,  for  the  Dona- 
tists did  not  so  call  Peter's  chair  only,  but 
all  the  apostolic  chairs  in  the  world.  And 
therefore  Augustin  answereth  :  "  If  all  men 
throughout  the  world,  were  such  as  thou  dost 
most  falsely  charge  them,  what  hath  the  chair 
of  the  church  of  Rome  done  unto  thee,  in 
which  Peter  sat,  and  in  which  at  this  day 
Anastasius  doth  sit?  or  of  the  chair  of  .feru- 
salem  in  which  .lames  sat,  and  in  which  .John 
now  sitieth,  with  whom  we  are  knit  in  the 
Catholic  unity,  and  from  whom  you  have  with 
wicked  rage,  separated  yourselves  ?  Why 
dost  thou  call  the  apostolic  chair  the  chair  of 


pestilence?  If  for  the  men,  whom  thou  thinkest 
to  speak  the  law,  and  not  to  do  it,  did  our 
Lord  Jesus  Christ  for  the  Pharisees  of  whom 
he  said,  they  say  and  do  not,  any  injury  to 
the  chair  in  which  they  sat?"  By  this  place 
it  appeareth,  that  the  Donatists  bare  not  ma- 
lice only  against  the  chair  of  Peter,  but 
against  all  other  apostolic  chairs,  when  they 
could  not  deny  but  that  they  which  sat  in 
tliPin  taught  the  doctrine  of  the  apostles.  By 
which  it  appeared]  also,  who  sit  in  the  apos- 
tolic chairs,  namely,  ihey  that  teach  the  doc- 
trine of  the  apostles,  as  the  Pharisees  siitinj; 
in  the  chair  ot  Moses.  Not  they  that  sleep 
where  the  apostles  sometime  taught,  and 
much  less  they  that  teach  things  contrary  to 
the  doctrine  ol  the  apostles. 

You  affirm  falsely,  that  Peter's  See  stand- 
etli  still  at  Rome,  when  all  other  Apostolic 
Sees  be  gone.  What  should  I  speak  of  the 
churches  of  India,  and  Ethiopia,  planted  by 
the  apostles,  and  continued  even  until  this 
day?  That  the  first  bishops  of  Rome  were 
true  successors  of  the  apostle,  in  teaching  the 
substance  of  Christian  faith  truly,  and  suffer- 
ing martyrdom  for  the  same,  it  is  no  commen- 
dation of  them  which  succeeded  in  place  af- 
ter, being  in  life  and  doctrine  contrary  unto 
the  same.  Where  you  say,  the  Heathen  em- 
perors were  as  afraid  of  them  as  if  they  had 
been  competitors  of  the  empire,  it  is  false, 
neither  doth  Cyprian  so  say.  But  that  the 
tyrant  did  more  patieriily  hear  of  a  competitor 
of  the  empire,  to  be  set  up  against  him,  than 
of  a  priest  of  God  to  be  appointed,  after  he 
had  slain  his  predecessor :  his  malice  there- 
fore was  greater,  though  his  fear  were  none 
at  all.  Or  as  Pammelius  doth  read  and  un- 
derstand it:  Cornelius  did  more  patiently 
tolerate  the  prince  that  was  then  his  enemy, 
than  Novatianus  the  priest  that  was  his  ene- 
my or  competitor.  That  the  emperors  did 
yield  up  the  city  of  Rome  to  the  pope,  it  can- 
not be  proved  by  any  lawful  records,  but  that 
the  pope  usurped  dominion  of  the  city,  after 
the  emperors  had  lost  the  possession  of  Italy, 
the  stories  do  testify.  And  albeit,  the  em- 
perors, as  well  of  Greece,  as  of  Germany,  re- 
tained the  name  and  title  of  the  emperors  of 
Rome,  yet  were  they  not  indeed  emperors  of 
Rome,  when  they  possessed  not  the  city  of 
Rome,  and  therefore  were  more  truly  called 
the  emperors  of  Constantinople,  the  emperors 
of  Almain,  than  of  Rome  where  neither  of 
them  both  had  dominion  or  obedience.  So 
the  tyranny  of  the  pope  came  iii  place  of  ihe 
Roman  empire.  That  the  Christians  honoured 
the  memories  of  the  apostles,  whom  the  Hea- 
then tyrants  had  slain,  it  pertaineth  nothing  to 
the  dignity  of  the  pope,  that  holdeth  not  the 
apostles'  doctrine  and  humility:  but  that  the 
later  kings  and  emperors,  winch  were  become 
the  horns  of  the  beast,  submitted  their  crowns 
and  sceptres  not  only  to  such  idols  as  the 
pope  made  of  martyrs,  but  also  to  the  very 
seat  of  that  sinful  man,  it  declarelh  him  plain- 
ly to  be  the  successor,  neither  of  Christ,  nor 
of  Peter,  nor  of  the  holy  martyrs  the  bishops 
of  Rome,  but  to  be  the  king  of  pride,  that  ex- 


II.  THESSALONIAJSrS . 


altetli  himself  above  all  princes  that  are  set  I 
up  by  Goil's  oruinance,  and  so  above  God  j 
himself.  That  liie  popedom  hath  continued  j 
eight  or  nine  hundred  yearo  in  worldly  pomp  I 
and  dignity,  it  aijreeth  also  with  the  prophe-  ! 
cies  ot  the  tyranny  oi  Antichrist,  whereas  the  i 
church  ot  Christ  doih  more  flourish  in  spirit-  ' 
ual  glory,  though  it  be  la  adversity,  than  in 
prosperity  and  worldly  dignity.  Whereas 
you  challenge  loOO  years  ot  continuance,  you 
must  strike  off  almost  700  years  of  that  ac- 
count. For  Gregory  that  more  than  600  years 
after  Christ,  prophecied  constantly  ot  the 
revelation  ol  Antichrist  to  be  at  hand,  testi- 
tieth,  that  "  none  ot  his  predecessors  usurped 
that  profane,  proud,  sacrilegious,  and  Anti- 
christianname  of  universal  bishop,"  w-hereby 
Antichrist  began  openly  to  be  revealed,  Ul).  I 
4.  Epist.  30,  anti  38.  ^c.  And  it  was  more  tliaii  1 
300  years  after  that  the  efficacy  of  error  did 
thoroughly  prevail  to  the  advancement  of  An- 
tichrist in  his  highest  pride  and  wickedness, 
when  Sylvester  the  Second,  by  the  devil  him- 
self, was  set  up  in  the  seat  of  Antichrist,  Anno 
Chrisli  lOOO,  as  is  testified  by  stories  even  of 
Papists  themselves,  Benno  Cardinalis,  Pe- 
trus  Pra:rnonst.  Platina,  Hermanus  Shedel, 
&-C.  That  which  Augustin  saith  of  standing 
sure,  notwithstanding  the  barking  of  Here- 
tics about  it,  is  the  Catholic  Church,  and  not 
the  See  of  Rome  :  and  yet  all  farmer  heresies 
have  made  a  way  for  the  kingdom  of  Anti- 
christ. The  first  Heathen  emperors  could 
not  prevail  again  against  the  church  of  Christ, 
and  therelbre  the  church  of  Rome  continued 
in  their  greatest  persecuticjns:  but  the  Goths, 
Vandals,  Alaricus,  Gensericus,  Attila,  and 
others  that  wasted  the  Roman  empire,  prepar- 
ed an  entrance  to  the  revelation  of  Antichrist, 
who,  as  Chrysostom  and  other  ancient  writers 
say,  invaded  the  Roman  empire,  after  it  was 
overihrown  and  laid  waste  by  these  barba- 
rous enemies.  As  for  other  kings  and  princes, 
that  lived  since  the  manifestation  of  Antichrist, 
they  have  served  as  vassals  to  maintain  his 
usurped  tyrannv,  howsoever  they  had  emula- 
tion amongst  themselves:  yea  their  nmtual 
wars  and  divisions  have  greatly  augmented 
his  tyrannical  dominion.  And  although  the 
pride,  cruelty,  fihhiness,  and  all  other  vices 
of  the  popes  have  been  greater  and  more  no- 
torious than  of  any  Heathen  tyrants:  vet  their 
tyranny  by  the  just  judgment  of  God,  for  the 
punishment  of  the  contemners  of  his  gospo], 
hath  continued  to  this  day.  And  to  put  you 
in  more  comfort.  Antichrist  shall  in  some  sort 
continue,  even  until  the  comino;  of  our  Sa- 
viour Christ  to  judgment.  And  hereof  it  is, 
that  some  of  you  have  been  bold  to  affirm, 
that  although  the  See  of  Rome  should  be  ut- 
terly overthrown,  as  you  have  just  cause  to 
fear  the  accomplishment  of  the  prophecies  of 
the  utter  destruction  of  the  whore  of  Babylon, 
yet  the  pope  shall  be  bishop  of  Rome,  and 
Peter's  successor,  though  he  remove  his  scat 
to  Calcutta.  Where,  if  he  forget  to  bring  his  tri- 
ple crown  with  him,  he  may  borrow  that  which 
the  idol  of  the  devil  there  worshipped  doth 
wear,  not  muchdifTering  in  fashion  from  his. 


3.  The  scripture  calleth  not  foreign  persecu- 
tors Antichrists,  though  they  be  enemies  of 
Christ,  but  such  as  went  out  Irom  us,  being 
none  of  us,  IJuhn'Z.  19.  as  all  heretics  and  false 
teachers:  yet  not  every  heretic  is  that  great 
Antichrist,  but  he  which  above  all  other  doth 
most  impugn  Christ,  and  prevail  most  to  the 
seducing  ot  the  wicked  unto  theirdestruciion. 
And  this  great  Antichrist,  to  discharge  the 
pope  ot  being  the  same,  you  affirm  to  be  one 
special  and  singular  man,  and  not  one  state, 
kingdom,  and  succession  of  men  therein,  as 
the  papacy  is,  whereby  the  tyranny  ot  Anti- 
christ is  upholden  and  continued,  even  until 
the  coming  of  Christ.  Let  us  see  then  upon 
what  ground  this  your  affirmation  standeth, 
which  being  overthrown,  we  shall  plainly 
prove  out  of  the  scriptures,  that  the  great  An- 
tichrist is  not  one  singular  man,  but  a  whole 
state  or  kingdom  of  men,  continuing  under 
one  head  by  succession,  whereuntc  aJso  we 
will  join  the  testitiiony  of  the  most  ancient  and 
best  approved  writers  of  the  priiuiiive  church. 
You  say,  the  Heathen  Eiuperors,  Turks,  and 
Heretics  were  maiy,  therefore  they  could  not 
be  this  one  great  Antichrist.  Although  for 
Heathens  and  Turks,  your  conclusion  is  true, 
yet  it  foUovveth  not  of  your  argument,  which 
taketh  that  for  proof  which  is  the  whole  mat- 
ter in  question.  The  Heathen  persecutors  and 
Turks,  are  altogether  without  the  church : 
Antichrist  must  sit  in  the  visible  church  of 
God.  Other  heretics  as  you  confess,  are  but 
limbs  and  members  of  that  body  of  impiety, 
whereof  the  great  Antichrist  is  the  head  or 
chief.  But  it  is  a  main  reason,  that  "  by  the 
article  always  added  in  Greek,  is  signified  one 
special  and  singular  man."  But  this  is  so  false, 
that  children  which  have  scarce  tasted  of  the 
Greek  tongue,  are  able  to  disprove  it  by  infi- 
nite examples,  LuA-e  4.  4.  o  aiSpuTo;,  man  shall 
not  live  by  bread  only,  Mark  2.  27.  The  Sab- 
bath was  made  6ia  tov  avOpu>nov,  Km  0  avdpwvos 

for  man,  and  not  man  for  the  Sabbath,  2  Tim. 
3.  17.  That  the  man  of  God  o  tov  dzov  av9po>TTos 
may  be  perfect.  Mat.  12.  35.  o  ayitdos  ai-dpuiiroe, 

0  TTovTipoi  ardpuiTTOf  a  good  man,  an  evil  man, 

1  John  2. 18.  in  one  verse  o  avTcxpioros  and  ai- 
Ti'^^piCTot  noXAol,  Antichrist,  and  many  Anti- 
christs, Mat.  5.  25.  0  avTtitKoi  the  adversary, 
John  10.  10.  0  KXcnrrji,  the  chief,  verse  12.  o 
fiia8(uT0i,  the  hireling.  Your  next  reason  is, 
"Jhe  direct  and  peculiar  opposition  of  Anti- 
christ unto  Christ's  person,  John  5.  43.  and 
chat  he  shall  be  received  of  the  Jews  as  their 
Messias  :"  but  no  such  ihina  can  be  proved 
of  that  text.  The  tribe  of  Dan,  from  whence 
he  shall  be  born.  Genesis  49.  17,  but  that 
is  a  weak  conjecture,  and  cannot  be  proved 
out  of  the  text.  For  heln  therefore  you  allege 
the  testimony  of  the  fathers.  Ireneus,  lib.  5, 
who  conjeetureth  out  of  Hierom,  8.  16,  (hat 
Antichrist  should  come  from  the  tribe  of  Dan, 
where  the  prophet  speaketh  of  the  coming  of 
Nel)uchadnez7.ar,  by  the  i-ity  called  Dan  as 
even  Hierom  dotli  expound  the  place.  Ano- 
ther conjecture  is,  that  the  tribe  of  Dan  is  not 
numbered  in  the  Apocalypse,  with  them  that 
are  saved,  Apocalypse  7.    The  cause  is  niani- 


n.  THESSALONIAJNS. 


273 


test,  for  that  the  tribe  of  Levi,  supplieth  the 
twelfth  place,  which  in  the  account  of  the 
church  was  not  to  be  omitted.  \hn  hereof  we 
may  not  infer,  that  none  of  tlie  tribe  ot  Dan 
were  saved,  and  nuic!  'ess,  that  Antichrist 
should  be  born  of  this  tribe.  Ireneus  there- 
fore doth  not  ground  upon  this  conjecture,  but 
showeth  immediately,  how  we  are  to  judge 
both  of  his,  and  other  ancient  lather's  conjec- 
tures, concerning  Antichrist,  namely,  as  the 
event  shall  approve  them.  "  Therefore," 
saith  he,  "  it  is  more  certain,  and  without  dan- 
ger, to  tarry  until  the  fulfilling  of  the  prophecy, 
than  to  suspect  and  guess  of  any  names."  Ne.\t 
to  Ireneus  you  place  Ilierom,  in  Dan.  11,  who 
saith  not  that  Antichrist  should  be  of  the  tribe 
of  Dan,  but  that  Christian  interpreters  did  ex- 
pound that  place  of  Daniel  of  Antichrist, 
"  which  to  arise  of  a  small  nation,  that  is,  by 
the  people  of  the  Jews,  and  shall  be  so  base 
and  contemptible,  that  princely  honour  shall 
not  be  given  unto  him,  but  by  craft  and  sub- 
tlety, he  shall  obtain  principality,  so  that  the 
arms  of  the  warlike  people  of  Rome  shall 
be  overcome  and  broken  by  him.  And 
this  he  shall  do,  because  he  shall  coun- 
terfeit, that  he  is  the  captain  or  chief  of 
the  covenant,  that  ig,  of  the  law  and  tes- 
tament of  God."  There  is  nothing  in  this 
saying,  which  may  not  be  applied  to  the 
pope,  who,  as  all  that  profess  Christianity, 
proceeded  first  from  the  Jews,  after  by  craft 
and  hypocrisy,  subverted  the  Roman  empire, 
and  invaded  the  tyranny,  flierom  saith  not, 
that  Antichrist  shall  be  born  of  the  tribe  of  Dan 
or  be  a  Jew  by  nation,  but  that  he  is  to  arise 
of  the  contemptible  nation  of  the  Jews.  Au- 
gustin  saith  no  more,  but  that  it  was  thought, 
Antichrist  should  arise  of  the  tribe  of  Dan. 
Therefore  this  surmise  hath  no  ground  in  the 
Scriptures,  and  but  a  faint  conjecture  of  the 
ancient  fathers.  The  note  ofAntichrist's  name, 
Apcicali/pse  13.  18,  being  the  number  of  the 
beast,  doth  plainly  prove,  that  Antichrist  is  no 
singular  man  :  for  the  beast  sisnifieth  by  all 
interpreters,  in  a  manner,  the  Roman  empire, 
in  which  Antichrist  succeedeth  the  heathen 
and  heretical  persecutors.  And  the  number 
of  his  name  is  contained  in  Anrfnoj.  The 
Latin  man,  not  only  because  he  sitteth  at 
Rome,  the  chief  city  of  the  Latin  empire,  but 
because  his  tyranny  is  chief  in  the  Latin 
church,  and  enlorceth  the  public  exercise  of 
religion  to  be  in  Latin  :  yea  generally  he  hath 
brought  all  civil  contracts  of  buying  and  sell- 
ing in  the  Latin  tongue.  And  this  was  thought 
very  like  to  be  the  name  of  Antichrist  by 
Ireneus,  almost  1400  years  ago  :  for  among 
o  her  names  that  he  mentioned,  he  saith, 
Sed  el  Ldleinos,  ^c.  "  But  even  the  name 
Lateinos  hath  the  number  of  66G.  And  it  is 
very  like  to  be  the  true  name  :  for  that  which 
is  most  truly  a  kingdom,  hath  that  name,  for 
they  are  Latins  which  now  reign."  You  see 
plainly  by  the  judgment  of  Ireneus,  that  it  is 
not  necessary  to  understand  this  text,  or  any 
in  the  scripture  so,  that  Antichrist  must  be  one 
singular  man,  but  rather  one  kingdom,  of 
which  every  king  or  chief  ruler  is  Antichrist. 
35 


The  time  of  his  revelation  is  not  appointed  so 
near  the  world's  end,  but  the  tiriie  of  his  de- 
struction by  the  coming  of  Christ:  his  reign 
is  not  called  short,  but  in  comparison  of  the 
large  and  eternal  rei^n  of  Christ :  as  the  time 
ot  the  coming  of  Christ  to  judgment  is  ac- 
counted short  in  God's  judgment,  to  whom  a 
thousand  years  are  as  one  day,  and  one  day 
as  a  thousand  years.  By  his  feigned  miracles, 
or  any  figure  of  him  in  the  scripture,  it  can- 
not be  proved  that  he  is  a  singular  man.  Now 
therefore,  let  u.s see  out  of  the  scriptuies,  how- 
it  can  be  proved,  that  Antichrist  is  not  one 
singular  person.  Most  evident  out  of  this  text, 
where  it  is  said,  that  the  man  of  sin  shall  be 
revealed,  whereby  it  may  be  rightly  cathered, 
as  John  also  plainly  saith,  that  Anticlirist  was 
even  then,  but  he  was  not  revealed,  or  openly 
showed,  but  closely  carried  about  in  many  of 
his  members.  Paul  saith,  verse  7th.  The 
mystery  of  iniquity  doth  even  now  work,  and 
shall  not  be  utterly  destroyed,  before  the  se- 
cond coming  of  Christ.  Seeing  therefore,  it 
is  impossible  that  one  man  could  have  continu- 
ance from  the  Apostles'  time  to  the  day  of 
judgment,  it  is  manifest  that  Antichrist  is  no 
one  singular  man,  but  a  continual  succession 
of  heretics,  first  secretly,  and  after  openly, 
advancing  themselves  against  Christ,  and 
God  his  Father.  Hereto  agree  the  most  clear 
testimonies  of  John,  1  John  2.  22.  "Who  is  a 
liar,  but  he  who  dcnieth  that  Jesus  is  Christ, 
the  same  is  Antichrist,  which  denieth  the 
Father  and  the  Son.  Every  one  that  denieth 
the  Son,  hath  not  the  Father."  This  note,  as 
it  doth  agree  to  all  heretics,  so  principally  to 
the  pcpe,  who  denieth  the  offices  of  Christ,  as 
other  heretics  had  denied  his  person.  1  John 
4.  3.  "  Every  spirit  which  confesseth  not 
JesusChrist  iscomeinthe  flesh,  is  not  of  God, 
and  the  same  is  the  spirit  of  Antichrist,  which 
you  have  heard  that  he  cometh,  ^and  now  he 
is  in  the  world."  2  John  verse  7th.  "  There 
are  many  deceivers  entered  itito  the  world, 
which  confess  not  Jesus  Christ,  that  he  is 
come  in  the  flesh,  the  same  is  o  T:\inusKai  o  av- 
Ti-<(oiaTO(,  the  deceiver,  and  the  Antichrist." 
Mark  that  many  deceivers,  are  the  deceiver, 
and  the  Antichrist  with  the  Greek  article. 
1  John  2.  18.  "  Little  children  this  is  the  last 
time,  and  as  you  have  heard  that  ouiTiypnn-of, 
the  Antichrist  cometh,  even  i.ow  there  are 
many  Antichrists."  Therefore  Antichrist  is 
no  one,  but  many,  and  his  cor.ing  not  deferred 
until  within  the  three  years  and  a  half  of  the 
end  of  the  world,  as  the  Papists  by  gross  un- 
der.'itanding  of  the  mystical  tirne,  described 
in  the  Apocalypse,  would  have  it :  but  he  was 
come  in  mystery,  and  secretly,  even  in  the 
Apostles'  time, 'and  thnt  mystery,  by  the 
malice  and  subtlety  of  Satan,  which  is  the 
spirit  of  Antichrist,  censed  not  to  work,  until 
the  open  and  plain  revelation  of  his  pride  was 
publicly  professed  in  the  Papacy.  Now  for 
the  opinion  of  the  ancient  fathers,  you  heard 
before,  that  Ireneus  ihourrht  it  very  likely  to 
be  true  of  a  whole  kingdom  of  Latins:  and 
therefore  it  was  not  proper  to  one  singular 
man.     Kicrom,  in  the  place  by  you  quoted. 


274 


II.  THESSALONIANS. 


acknowledging  that  all  that  were  not  of  the 
communion  ot  Damasus,  which  professed  the 
divinity  of  Christ,  belonged  to  Anticlirist,  doth 
plainly  avouch,  that  Aniichrist  was  in  his  lime 
no  singular  man,  but  the  body  of  all  heretics, 
the  enemies  of  Christ,  whose  head  was  not 
yet  revealed.  So  in  the  other  place,  they  that 
nave  new  names,  after  any  man  in  the  author 
of  their..ocirine,  as  Arians,  Donatists,  Papists, 
be  Antichrist.  Calvinists,  Zuin^lians,  &c.  be 
but  names  of  reproach,  invented  as  the  like 
were  by  your  predecessors,  the  old  Heretics, 
Athana'sians,  Ale.xandrians,  Joanites,  &.C. 

'i'hai  it  IS  not  the  sentence  of  Ireneus  and 
Hierom  Ihave  showed  plairdy  out  ot  tiieir  own 
words ;  now  it  remaineth,  that  we  inquire 
what  other  ancient  fathers  thought  upon  the 
matter.  Augustin  testilieth,  that  according  to 
the  judgment  of  some  fathers  before  him,  the 
mystery  of  iniquity  is  understood  of  evil  men 
and  hypocrites,  which  are  in  the  church,  until 
they  come  to  so  great  a  number,  as  may  make 
a  great  people  tor  Antichrist,  &,c.  according 
to  the  testimony  of  1  John  2.  whereby  Anti- 
christ by  their  judgment  can  be  no  singular 
man.  Yea  some  understood,  as  he  saith,  not 
only  the  prince  himself,  but  his  whole  body, 
that  is  the  multitude  of  men  pertaining  to  him, 
together  with  their  prince  to  be  Amichrist. 
De  civit.  cop.  I'J.  Chrysostom  upon  this  place, 
Horn,  3,  applying  the  text  of  Matt.  24.  24,  of 
many  false  Chnsts  and  f  lise  prophets,  able 
to  deceive  the  elect,  if  it  were  possible,  to 
Antichrist,  signifieth  that  it  is  not  necessary 
to  take  Antichrist  for  one  singular  man. 
Also,  Homil.  4,  where  he  showeth  that  Anti- 
christ shall  come  in  place  of  the  Roman  Em- 
pire, as  the  Roman  Empire  came  in  place  of 
the  Macedonian,  the  Macedonian  of  the 
Persian,  the  Persian  of  the  Median,  the 
Median  of  the  Babylonian,  he  likewise  signi- 
fieth, that  Anticlirist  is  a  kingdom  continued 
by  succession,  as  all  the  rest  were  whom  he 
nameth.  Primasius  interpreting  this  text,  by 
Matlhew2A.  24,  declareth,  that  he  tiiought  An- 
tichrist to  be  no  one  singular  person.  Ter- 
tullian  against  Marcion,  lib.  5.  suitli,  "who  is 
thatmanofsin,  son  of  perdition?  &.c.  After  our 
opinion.  Antichrist ;  as  the  old  and  new  pro- 
phecies do  teach,  as  John  the  evangelist  saith, 
that  Antichrists  are  already  gone  forth  into 
the  world,  spirits,  forerunners  of  Aniichrist." 
Cvprian,ffe  Epist.  76,  saith,  "  thai  all  the  Lord's 
adven^aries  are  Antichrists."  RufFinus,  expo- 
tit,  symboli  applying  also  that  text.  Matt.  24.  24, 
to  the  coming  of  Antichrist  deciareth,  that  he 
thought  not  Antichrist  to  be  one  singular  man. 
'I'herelore  it  is  not  the  common  sentence  of 
all  the  ancient  Fathers,  that  Antichrist  should 
be  one  singular  person.  Seeing  therefore  it  is 
manifest  by  the  scripture,  that  Antichrist  is 
the  whole  body  of  Christ's  enemies,  unto  the 
end  of  the  world,  wherein  there  is  yet  a  prin 
cipal  head  tu  be  openly  revealed,  why  should 
it  be  counted  a  foolish  paradox,  that  the  pope 
is  Aiitichrisi  '.  You  say,  b(!Causc  he  is  Christ's 
chiel  minister.  A  sound  argument,  it  it  were 
not  all  that  is  in  controversy.  But  Beza  you 
«ny,  "pricketh  po  high,  that  he  maketh  this 


great  Antichrist  to  have  been  in  Paul's  daysi 
though  he  was  not  open  to  the  world."  Verily 
Beza  saiih  none  otherwise  than  Paul  himself, 
and  John  say.  But  who  should  that  be,  you 
say,  God  knoweth,  except  he  mean  Peter,  be- 
cause he  was  the  first  of  the  order  of  popes. 
But  Beza  expresseth  his  meaning  plainly, 
when  he  saith,  "heretics  and  false  Apostles 
that  craftily  and  closely  went  about  to  make  a 
defection  from  Christ,"  and  therefore  as  it  is  a 
malicious,  so  a  most  foolish  and  senseless  sur- 
mise, that  he  should  mean  of  Peter,  who  was 
none  of  the  order  of  these  popes,  which  are 
now  Antichrists.  But  you  are  "  sure  that  ex- 
cept Peter  were  Antichrist,  neither  the  whole 
order,  nor  any  of  the  order  can  be  Antichrist." 
You  can  never  prove,  that  Peter  was  of  that 
order  of  Popes,  that  now  are  Antichrists  :  you 
say  they  are  Peter's  lawful  successors  in  dig- 
nity, and  in  the  truth  ofChrist's  religion.  This 
indeed  you  say  but  when  shall  it  be  proved  ; 
that  Peter  ever  took  upon  him  to  dispense 
against  the  Law  of  God,  to  usurp  authority 
above  earthly  princes,  to  make  articles  of 
faith,  (fcc.  a  hundred  like  matters  that  the 
pope  doth  and  hath  done?  whereof  all  the 
papists,  the  limbs  of  Antichrist  alive  and  dead, 
neither  could  or  can  ever  prove,  that  the  Apos- 
tle Peter  did,  or  taught  any  thing  like.  Where 
Beza  saith,  that  divers  of  the  ancient  Caiholi  c 
fathers  unawares  served  towards  the  setting 
up  of  the  great  Antichrist,  it  cannot  be  denied, 
when  they  yielded  too  much  to  the  usurped 
claim  of  the  bishops  of  Rome,  who  long  be- 
fore the  revelation  of  Antichrist,  the  mystery 
of  iniquity  working  greatly  in  that  see,  exalted 
themselves,  as  Socrates  testifieth,  "beyimd 
the  limits  of  priesthood,  into  foreign  domi- 
nions," and  yet  challenged  a  great  deal  more 
than  they  could  obtain  of  the  ancient  Catholic 
fathers  :  and  for  all  that  by  many  degrees 
less  than  the  popes,  when  they  openly  showed 
themselves  to  be  Antichrists,  did  openly  take 
upon  them.  But  there  is,  belike,  a  great  contra- 
diction between  that  which  I  wrote  against 
Sanders  Rock,  of  Gregory  and  Leo,  and 
that  which  was  uttered  by  the  bishop  of  Sa- 
rum  at  Paul's  cross,  whereas,  if  any  reason- 
able man  will  compare  both  our  sayings,  he 
shall  find  no  repugnance  at  all  in  them.  The 
bishop  spake  of  those  points,  wherein  Leo 
and  Gregory,  which  also  he  declared  in  that 
sermon,  taught  contrary  to  the  papists,  my 
writing  was  of  their  error  concerning  Peter's 
greater  dignity,  than  the  holy  scriptures  dotli 
allow  him.  Which  error  had  taken  root  by 
long  continuance  of  time,  because  the  mys- 
tery of  iniquity  had  wrought  in  the  see  of 
Rome  five  hundred  years  before  the  time  of 
Leo  and  Gregory.  This  is  counted  a  mala- 
pert and  impudent  part,  to  place  the  see  of 
I  Antichrist,  working  in  the  see  of  Rome,  even 
I  in  Peter's  time,  and  to  make  these  two  holy  fk- 
I  thcr,-i  great  workers  and  furlherersof  the  same. 
Indeed  furtherers  1  make  them,  as  Beza  doth 
I  many  others,  yet  unawares,  while  they  saw  not 
whereunto  the  mystery  tended,  especially  the 
I  elder.  As  for  the  other,  when  he  foresaw  the 
i  revelation  of  Antichrist,  he  hindered  it  to  his 


II.  TMESSALOxMANS. 


power :  but  I  make  tliem  not  willing  nnil  wit- 
ting workers  and  lunherers  of  the  mystery  of 
iniquity.  Tlie  chiet  matter  is,  whether  the 
mystery  of  iniquity  did  work  in  the  see  of 
Rome  m  Peter's  time.  That  it  did  work  in 
Peter's  time,  the  text  of  Paul  is  plain.  I'hat  it 
did  work  at  Rome,  where  jVnlichrist  should 
be  openly  showed,  .lohn  is  plain  in  the  Revela- 
tion, 17.  9,  18.  The  ancient  fathers,  Tertul- 
lian,  Hierom,  Augustin,  &,c.  testify  that  Rome 
is  Babylon,  the  See  of  Antichrist.  And  many 
of  the  old  Fathers  suspected  that  Nero  was 
Antichrist,  who  was  emperor  of  Rome  in 
Peter's  time.  Yea  the  papists  themselves 
<:()nlessing  that  Peter  in  his  epistle,  called 
Rome  Babylon,  nmst  needs  grant,  that  Rome 
is  the  See  of  Antichrist  and  that  the  mystery 
of  Antichrist  did  work  there,  even  in  Peter's 
time  or  else  why  should  he  call  it  Babylon? 
Now  that  this  mystery  did  work  in  the  Church 
ot  Rome,  where  Antichrist  was  to  be  openly 
showed,  how  can  it  be  denied?  seeing  it  did 
work  in  other  churches.  If  Simon  Magus,  the 
father  of  heretics,  as  papists  confess,  first 
broached  his  heresy  at  Rome,  and  there  con- 
tended with  Peter,  as  it  were  for  the  chief 
place  of  the  church,  did  not  the  mystery  of 
Antichrist  begin  in  the  See  of  Rome,  even  in 
Peter's  time  ?  Again,  when  there  were  schisms 
at  Corinth,  onesaying  1  am  of  Cephas,  I  am 
of  Paul,  &c.  might  not  the  like  be  at  Rome  ? 
but  all  this  while,  you  will  say,  Peter's  chair 
was  free  from  these  mysteries  of  iniquity. 
I  do  willingly  confess,  that  Peter  himself,  and 
many  godly  bishops  were  utter  enemies  to 
Antichristian  pride;  and  therefore  I  do  not 
place  the  mystery  of  iniquity  in  the  See  of 
Rome  precisely  in  Peter's  time,  but  near  the 
same,  which  in  process  of  time,  began  by  little 
and  little  to  show  itself.  As  when  Anice- 
fis  contended  with  Polycarp  about  the  ce- 
lebration of  Easter,  yet  with  more  modesty 
than  Victor,  who  excommunicated  the  bi- 
shops of  Asia,  because  they  would  not  consent 
with  him  in  the  same  ceremony.  Cornelius 
and  Stephen  were  good  men,  and  martyrs : 
yet  by  Cyprian,  Firmilian,  and  many  others, 
they  were  thought  to  take  too  much  upon 
them,  in  the  question  of  rebaptism,  atthouwh 
their  cause  was  better.  Also  in  admitting  the 
complaints  of  fugitive  heretics  that  were 
judged  and  excommunicated  in  Africa.  Much 
more  the  ambitious  titles  challenged  by  the 
See  of  Rom.e,  were  misliked  and  condemned 
in  the  Council  of  Carthage,  3.  c.  26.  "that  the 
bishop  of  the  first  See,  be  not  called  prince  of 
priests,  or  highest  priest,  or  any  such  thing, 
but  only  bishop  of  the  first  See."  Whereunto 
Gratian,  1.  Dislinct.99,  addeth,  "  as  for  uni- 
versal, let  not  the  bishop  of  Rome  himself  be 
called."  After  this,  appeals  were  forbidden 
unto  the  See  of  Rome,  under  pain  of  excom- 
munication, cont.  Milevitanum  cap.  22.  et  cone. 
Afric.  cap.  92.  To  heal  which  wound  the 
bishops  of  Rome,  Zosimns  and  Celestinus, 
obtruded  to  the  bishops  of  Atrica,  a  forged 
canon  of  the  Council  of  Nice,  which  by  true 
copies  of  the  Niceiie  Council,  sent  from  Cyril 
of  Alexandria,  and  Atticus  of  Constantinople, 


vaa  discovered,  Ep. 


Afric.  ad    Celestt 


red,  Ep.  cone.  Afn 
num.  After  this,  Leo  by  his  legates,  and  his 
epistles  to  Mariianas  and  Pulcheria,  Ep.  54. 
and  55,  laboured  to  hinder  the  decree  of  the 
general  Council  of  Chalcedon,  whereby  the 
bishop  of  Constantinople  was  made  equal  with 
the  bishop  of  Rome,  under  pretence  of  de- 
fending the  privileges  granted  to  the  See  of 
Alexandria,  and  of  Antioch,  by  the  Council  of 
Nice.  But  notwithstanding  till  his  practice 
and  endeavour,  the  General  Council  of  Chal- 
cedon concluded  against  him,  that  the  bishop 
of  Constantinople  slioiild  he  his  equal  in  all 
things.  Whereupon  John  bishop  of  Constan- 
tinople being  lifted  up  in  pride,  was  not  con- 
tent to  be  fellow  with  the  bishop  of  Rome,  but 
would  be  his  superior:  yea  would  translate 
the  authority  of  all  bishops  unto  his  own  See 
and  per.son,  by  taking  upon  him  the  title  of 
universal  bishop.  Which  when  Gregory  bi- 
shop of  Rome  perceived,  after  he  could  not 
prevail  with  him  by  admonition,  he  declared 
him  openly  to  be  the  forerunner  of  the  great 
Antichrist:  for  thus  he  writeth.  "But  in  this 
his  pride,  what  other  thing  is  signified,  but 
that  the  the  times  of  Antichrist  are  even  now 
at  hand?  because  he  imitateth  him  which  de- 
spising the  legions  of  angels  in  equal  joy,  as- 
sayed to  break  out  in  the  top  of  singularity, 
saying,  I  will  exalt  my  throne  above  the  stars 
of  heaven,  &c.,  lib.  4.  ep.  34.  "  All  things  are 
done  which  were  foreshowed.  The  king  of 
pride  is  at  hand,  and  that  which  is  a  vile 
thing  to  be  spoken,  an  army  of  priests  is 
prepared  lor  him,  because  they  that  were  ap- 
pointed to  be  chief  in  humility,  do  serve  as 
soldiers  under  pride  and  arrogance,"  lib.  4. 
epist.  38.  Thus  have  we  proved  by  the  holy 
scriptures,  and  the  testimonies  of  many  an- 
cient fathers,  that  Antichrist  is  no  one  singu- 
lar man  ;  that  Rome  is  the  place  appointed  for 
his  sovereign  seat;  that  the  time  ofhis  reve- 
lation was  at  hand  nine  hundred  years  ago; 
that  he  exercised  his  Antichristian  pride,  spe- 
cially bv  the  clergy,  which  are  his  guard  or 
army  ;  that  the  universal  authority  which  he 
usurpeth  by  the  name  of  universal  bishop,  is 
the  pride  of  Lucifer,  whereof  Antichrist  is 
king.  These  three  last  points  no  Papist 
can  deny,  except  he  will  affirm,  that  the 
bishop  of  Rome  erred  in  so  great  matters 
of  faith,  as  are  the  revelation  of  Antichrist, 
the  description  of  his  qualities  and  instru- 
ments, and  the  authority  of  the  See  of  Rome. 
4.  As  a  hypocrite  he  prayeth  to  Christ 
and  saints,  yet  in  his  blasphemous  doctrine 
and  decrees  he  exalteth  himself  above  all 
that  is  called  God,  or  worshipped.  Even  so 
he  calleth  himself  servant  of  servants,  yet 
niaketh  slaves  of  all  kings  that  will  submit 
themselves  under  his  tyranny,  making  them 
to  kiss  his  feet,  and  to  hold  his  stirrup,  and 
when  he  rideth  in  Pontificalibus,  to  wait  upon 
him  as  his  vassals,  treading  upon  the  Empe- 
ror's neck,  deposing  of  emperors  and  kings  at 
his  plensure. 

4.  'I'here  is  nothin;:  in  this  cVinr>ter  to  prove 
that  Antichrist  shall  not  permit  anv  God  to 
be  worshipped  but  only  himself.    The  apes- 


^6 


II.  TflESSALONlANS. 


tie  saith  no  more,  but  that  lie  shall  exalt  him- 
self above  all  that  is  called  God,  or  worship- 
ped, which  he  shall  do  under  colour  and  pre- 
tence of  the  service  of  God  and  Olirist,  else 
could  he  never  prevail  to  deceive  any  Chris- 
tians. Neither  is  there  any  thing  to  prove, 
that  he  shall  deceive  the  incredulous  Jews 
onlv  or  principally,  but  rather  those  that  pro- 
fess the  Chnsiian  religion  in  word,  which  they 
do  not  believe  in  heart.  Neither  is  it  said,  or 
can  it  be  proved,  that  Christ  shall  come  im- 
mediately alter  the  revelation  of  Antichrist ; 
but  contrariwise  it  is  said,  that  Christ  shall 
consume  him  with  the  Spirit  of  his  mouth, 
which  is  his  ho\y  word,  and  utterly  abolish 
him  with  his  glorious  presence.  He  biddeth 
them  not  stick  to  any  traditions  of  doctrine 
not  written  in  the  scripture,  but  to  such  as  he 
had  delivered  both  by  preaching  and  writing, 
who  preached  no  doctrine  but  that  which  is, 
and  then  was,  contained  in  the  holy  scrip- 
tures. 

4.  That  the  great  Antichrist  came  nine 
hundred  years  ago,  you  have  heard  by  the 
testimony  of  Gregory.  As  for  y&ur  other 
surmise,  that  he  shall  abolish  the  pubhe  ex- 
ercise of  all  other  religions  true  and  false, 
saving  that  which  must  be  done  to  himself,  it 
hath  no  colour  of  reason  out  of  the  scripture, 
although  it  be  true  that  Antichrist  maketh  ac- 
count of  no  religion,  yet  under  the  colour  of 
religion  and  God's  service,  he  usurpeth  all 
honou''  due  to  God.  So  saith  Hieroiii,  that 
Antichrist  shall  obtain  his  Antichristian  ex- 
altation, by  counterfeiting  that  he  is  the  cap- 
tain or  chief  of  the  covenant,  that  is,  of  the 
law  and  testament  of  God,  Dan.  cap.  11.  He 
shall  not  therefore  abolish  all  religioa  true  or 
false,  or  suffer  none  to  be  worshipped  but 
himself,  but  by  feigning  that  he  is  the  chief  of 
religion,  and  captain  of  God's  covenant,  ns 
the  pope  doth.  He  shoiild  by  Hierom's  judg- 
ment advance  himself  above  all  religion. 
And  therefore  although  we  be  not  bound  to 
seek  a  figure  of  Aiuichrist  in  the  blasphc- 1 
mous  decree  of  Darius,  yet  the  pope,  not  for 
a  time,  but  perpetually  deqreetli,  that  none 
other  in  effect  be  acknowledged  for  God,  but 
himself  Seeing  he  alone  taketh  upon  him 
to  dispense  against  the  Law  of  God,  which 
argueththat  he  arrogateth  to  himself  authori- 
ty above  God  the  Lawmaker.  For  no  Law 
can  be  dispensed  withal,  but  either  by  the 
same  authority  by  which  it  was  made,  or 
by  a  greater.  Above  Chri.st  he  e.xalleth  him- 
self, and  his  prophetical,  kingly,  and  priestly 
office,  not  only  in  abrogating  his  institution 
of  the  supper  of  both  kinds,  and  many  other 
notorious  matters,  but  also  in  granting  full 
pardon  of  all  sins,  and  absolving  niun  both 
from  the  pain  and  the  fault,  which  he  denieth 
to  have  been  done  by  Christ  in  the  sacrifice 
of  his  death  and  passion.  Yea,  he  deposeth 
Christ  o\it  of  iiis  ftornal  pri'  sthood,by  setting 
up  another  sacritiro  and  priestiiood  after  the 
order  of  M<lcliis(di;c,  wherrby  he  protest- 
eth  against  the  sufficiency  of  the  sacrifice  and 
priesthood  of  Christ,  and  also  maketh  every 
one  ot  his  vile  creatures,  the  mass  priests, 


superior  to  Christ,  God  and  Man,  whom  they 
take  upon  them  to  offer  to  God  his  Father. 
Whereas  Christ  himself  could  not  have  offer; 
ed  that  most  acceptable  sacrifice  of  himself, 
unless  by  his  divine  and  eternal  Spirit,  he  had 
been  in  some  respect  better  than  himself. 
Against  the  Holy  Ghost  he  exalte th  him- 
self, blaspheming  the  scriptures  inspired  by 
him,  to  be  imperfect  and  insufficient  for  the 
instruction  ot  the  Church,  without  his  tradi- 
tions and  decrees,  by  pronouncing  that  to  be 
profane,  and  ibrbidduig  as  unholy,  that  which 
he  hath  sanctified,  as  marriage  and  meats,  and 
giving  special  holiness  to  such  creatures  as 
he  listeth.  By  usurping  the  office  of  the 
Holy  Spirit,  in  applying  the  merits  9f  Christ, 
and  the  effect  of  his  passion,  according  to  hia 
pleasure,  by  his  indidgences  op.d  pardons,  and 
by  sucraments  and  ceremonies  of  his  own  iii- 
vention.  Arrogating  in  all  things  the  spirit 
of  truth,  that  he  cannot  err,  exempting  him- 
self from  all  mortal  judgments,  though  he 
carry  infinite  thousands  with  liiin  to  hell !  be- 
side innumerable  other  blaspheinings  of  proud 
speeches,  doctrines  and  decrees,  whereof  his 
laws  and  religion  are  full.  And  therefore, 
although  to  blind  the  eyes  of  the  simple,  he 
hath  some  hypocritical  title  of  humility  to 
make  some  show  of  adoring  God,  in  exterrial 
and  ceremonial  manner,  yet  cannot  he  so  dis- 
semble his  pride  and  contempt  of  God,  but 
many  times  it  breaketh  forth  into  open  blas- 
phemy, as  hath  been  noted  in  divers  of  them, 
but  that  which  is  notorious  in  all.  and  main- 
tained by  all,  cannot  be  hidden  How  in  his 
greatest  pomp  the  sacrament  which  he  pre- 
tendeth  to  honour  as  God,  is  earned  before 
him  on  his  hackney,  when  he  himself  is  car- 
ried on  men's  shoulders.  How  his  throne  is 
set  above  the  altar.  How  the  cross  which 
must  be  carried  on  the  right  hand  of  Kings, 
swords  or  sceptres,  because  divine  honour  is 
due  to  it,  as  they  say,  is  notwithstanding 
laid  under  his  feet;  how  in  the  Jubilee  he 
beatetli  open  the  gates  of  Paradise  TOth  a 
golden  hammer,  with  a  hundred  mo  e 
notes  of  Antichristian  nride,  expressed  in 
the  Pontificals,  and  practised  in  their  solem- 
nities. 

4.  Though  some  of  the  ancient  fathers 
supposed  that  Antichrist  should  sit  in  the 
Temple  at  Jerusalem,  yet  tliey  had  no  reason 
out  of  the  word  ot  God  so  to  ;!.ink.  For  the 
Temple  of  Solomon  being  uftcrly  destroyed, 
though  another  like  it  should  be  builded  ac- 
cording to  this  surmise,  yet  could  it  not  be 
called  the  Temple  of  God.  But  the  church 
of  Christ  is  by  the  Apostle  called  the  Temple 
of  God.  1  Cor.  3.  IG.  17.  2  Cor.  G.  Apoc.  3.  12. 
Wherefore  the  Apostle  meaneth,  that  Anti- 
christ shall  sit  in  the  visibl**  Cliurch  of  God, 
or  that  which  is  so  called  and  commonly  re- 
puted, and  there  usurp  divine  authority.  That 
"  the  abomination  of  desolation  consisteth 
chiefly  in  abolishins  the  popish  Mass,"  is  a 
vain  presumption  without  authority  of  the 
Scriptures,  or  testimony  of  the  ancient  fa- 
thers. For  rather  the  Mass  is  an  abomina- 
tion that  bringeth  desolation,  because  it  over- 


11.  THESSALONIANS. 


277 


throweth  the  virtue  of  the  sacrifice  and  Priest- 
lood  of  Christ,  in  which  is  the  only  comfort 
)f  all  Christian  men's  consciences. 

Now  you  confess,  that  by  the  jud!,'ment  of 
\ugustin  and  llierom.  Antichrist  should  sit  in 
he  church  of  Christ,  rather  than  the  Temple 
)1    Solomon.      By   Auirustin,   lie   should   not 
inly  sit  in  the  churcli  of  God,  but  take  upon 
lim  with  his  retinue  to  be  the  only  church  of 
Jrod.      For   thus   he   writeth,   reporting   the 
opmion  of  other  men  whereuntohe  givethhis 
issent.    "Some  will  have  not  only  the  Prince 
or  chief  himself,  but  his  whole  body,  iliat  is, 
the  multitude  of  men  pertaining  to  him,  to  be 
understood  in  this  place,  together  with  their 
Prince,  to   be   Antichrist.     And  think  that  it 
should  be  said  more   rightly  in  Latin,  as  it  is 
in  the  Greek,  that  he  should  sit,  not  in  the 
Temple  of  God,  but   as   the   Temple  of  God, 
as  though  he  himself  were  the  Temple  oi'  God, 
which  i.s  the  church."     There  could  noihing 
be  said  nu)re  properly  of  the  Pope,  who  bo  .st- 
eth  himself  lo  be  head  and  foundation  of  the 
church,  and  that  there  is  none  other  church 
of  God,  but  he  and  his  body.     Hierom  saith : 
"  He  shall  sit  in  the  Temple  of  Jerusalem,  as 
some  think,  or  in   the  church,    as  we  more 
truly    judge."     Neither    are     these     fathers 
alone,  but  others  of  good  credit  joining  with 
them.      Chrysostom     upon   this    text   saith  : 
That  Antichrist  shall  command  himself  to  be 
w.rshinped  instead  of  God,  and  to  be  placed 
in  the  Temple  of  God,  not  only  at  Jerusalem, 
but  also  in   the  churches.     Theodoret  saith  : 
"  He  calleth  the  Temple  of  God,  the  cliurch 
in  which  Antichrist  shall  arrogate  unto  him- 
self the   chief  state,   endeavouriuL''  to  show 
himself  as   God."     Primasius   saith:  "That 
which   is   called   God,  is  the   church.  That 
which  is  worshipped,  is  the  highest  God.   So 
that  he  shall  sit  in  the  Temple"of  God,  boast- 
ing himself  that  he  is  God.     That  is,  that  he 
himself  is  the  church:  which  is  as  if  he  should 
say,  he  sitteth  as  the  Temple  of  God,  boast- 
ing that  he  himself  is  the  'Pemple  of  God,  or 
he  sitteth  as  God,  boastins  that  he  is  God." 
This  is  out  of  the  rules  of  Ticonius,  out  of 
which  it  is   like  that  Augustin  also  took  his 
judgment  aforesaid.     Scverianus,  apud   Oeat- 
njen/um,  saith  upon  this  text,  "He   speaketh 
not  of  the  Temple  of  Jerusalem,  but  of  the 
churches  of  God."      So    saith   Theophylact, 
"Not  in  the  Temple  which  is  at  Jerusalem, 
specially,  but  simply  in  the  churches  and  in 
every  Temp'e  of  God,"    Thus   you   see   by 
the  most  and  best  approved  authors'  judgment, 
Antichrist  should   sit  in  the  church  of  God, 
"  But   not   as  though   he  should  be  a  chief 
member  of  the  church  of  Christ,  or  a  special 
part  of  his  body  mystical;"  say  you.     Indeed 
Antichrist  is  nomeinberorpart  of  the  church, 
or  mystical  body  of  Christ,  yet  he  sitteth  in 
the  visible  church,  boasting  himself  to  betlie 
chief  head  thereof,  yea  as  though  he  and  his 


else  found,  but  in  his  person  and  place.  We  do 
not  therelore  make  the  Pope  a  member  of  the 
church  of  Christ,  but  an  enemy  tliereof,  usurp- 
ing tyranny  above  the  church,  and  thereby 
declaring  that  he  is  Antichrist.  Whereas 
John  saith,  that  Antichrist  and  his  precursors 
should  ^o  out  of  the  church,  it  is  true,  and  so 
IS  the  Pope  gone  from  th*-  doctrine  of  the 
Apostles,  and  out  of  the  church  of  Christ, 
whereof  the  bishops  of  Rome,  his  predeces- 
sors, wore  soirieiiines  true  members  and  ser- 
vants of  the  church.  But  yet  lUose  heretics 
continued  in  the  outward  lace  ot  the  church, 
and  profession  of  Christianity,  though  they 
were  never  true  members  of  the  church  and 
mystical  body  of  Christ.  Example  of  one  of 
these  Antichrists  we  may  see  in  the  proud 
pvchxte  Diolrephes,  that  would  not  receive 
John  himsell,  and  usurped  tyranny  in  the 
church,  3  Juhn,  verse  9.  The  like  is  to  be 
said  ot  Cerinthus,  and  other  heretics,  that 
boasted  ot  the  church  of  Christ  and  Christi- 
anity, as  the  Pope  doth,  yet  were  enemies  ot 
the  church,  and  no  true  members  thereof. 
And  even  that  which  you  afHrm  of  Antichrist, 
is  true  of  the  Pope.  For  he  is  revolted  from 
the  Catholic  church  ot  Christ,  and  boasteth 
that  he  only  and  his  are  the  church,  and  usurp- 
eth  tjipon  the  church  by  tyranny,  and  by  chal- 
lenaing  worship,  relisrion,  and  government 
thereof  He  is  adored  by  the  Popish  churches, 
where  his  sacrilegious  decrees  are  obeyed, 
above  and  against  the  laws  of  God,  and  so 
he  sitteth  in  the  Temple,  and  against  the 
Temple  of  God,  therefore  by  your  own  de- 
scription, we  may  call  him  Antichrist. 

Both  these  causes  agree  most  aptly  to  the 
Pope  :  "For  he  impugneth  Christ's  kingdom  i'l 
earth,  that  is  his  spiritual  regimen,  which  he 
constituted  and  appointed  in  his  church,  and 
the  form  of  government  ordained  therein,  ap- 
plying them  to  himself  by  sinsrular  tyranny  and 
usurpation."  All  this  and  tnuch  more'Gre- 
gory  saith  of  him  that  usurpeth  but  the  ti-Je 
of  Universal  Bishop.  How  much  more  doth 
it  agree  to  the  Pope,  who  doth  not  only  make 
himself  Prince  of  Bishops,  and  Pre  ident  of 
Ecclesiastical  judgments,  but  taketh  awavall 
authority  of  bishops,  and  usurpeth  all  iiiito 
himself  "Far  from  all  Christian  men's 
hearts,"  saith  he,  "  be  this  name  of  blasphemy, 
in  which  the  honour  of  all  Priests  is  taken 
away,  while  it  is  proudly  challenged  of  one 
man  to  himself  Lib.  4.  Epist.  32.  34.  36.  38. 
But  that  which  is  more  properly  the  spiritual 
kingdom  of  Christ,  than  the  external  form  of 
government  in  the  church,  the  Pope  im|)U!.'n- 
eth.  The  other  cause,  for  impugning  Chris;'s 
Priesthood,  doth  most  properly  agree  to  the 
Pope,  and  specially  for  setting  up  and  main- 
taining that  horrible  blasphemy  of  the  sacri- 
fice of  the  Mass,  and  communicating  the 
Priesthood  after  the  order  of  Melchisedec  to 
II   his  shavelings,  which  is  the  special  and 


body  were  the  church  itself,  as  Ausustin  and  singular  dignity  of  Christ  alone.  Fa.  ].  10. 
Primasius  testify  :  he  taketh  upon  him  the  [  Hcb.  7.  And  lest  we  should  seek  further  for 
chief  seat  in  the  church,  as  Theodoret  saith.  •  the  blasphemous  exaltation  of  Antichrist,  be- 
Therefore  all  things  agree  so  aptly  to  the  |  hold  you  are  not  afraid  to  say  ;  "That  the 
Pope,  as  the  great  Antichrist  can  be  no  where  i  sovereignty  of  Christ  in  earth,  consisteth  only 


11.  THESSALONIANS. 


m  the  two,  the  Pope's  primacy,  and  the  sacri- 
fice of  the  Mass.  Whereby  you  exclude  all 
sovereignty  ol  Christ  governing  iiis  church 
on  earin  and  every  one  ot  his  elect  by  his 
Holy  tipirit ;  ruling  the  same  by  his  heavenly 
word,  and  subduing  his  enemies  by  his  niighiy 
power  and  providence,  working  eti'eciually  in 
the  preaching  ol  the  gospel,  and  administra- 
tion of  his  sacramenis.  You  acknowledge 
the  sovereignty  of  Christ  to  consist  in  nothing 
but  in  [hosetwo,  wherein  his  sovereignty  is 
most  oppugned  and  blasphemed.  What  blas- 
phemy is  it  to  say,  that  the  Priesthood  of 
Christ  is  exercised  only  or  most  properly  in 
earth,  by  the  sacrifice  of  the  Mass  ?  As 
though  Christ  being  ascended  into  heaven, 
after  he  hath  by  one  sacrifice  of  himself  once 
otrered,  made  perfect  forever  all  those  that 
are  sanctified,  doth  not  only  and  most  pro- 
perly exercise  his  priesthood  in  his  own  per- 
son, which  none  else  can  exercise,  because 
none  else  but  he  alone  is  able  to  save  torever, 
those  that  by  him  come  unto  God,  always 
liviris  that  he  may  make  intercession  lor  us, 
/fe6.'7.  24,  25. 

6.  Augustiii  which  saw  not  the  fulfilling  of 
this  Prophecy,  professeih  his  ignorance,  as 
Ireneus  doth'in  part:  yet  most  ot  the  ancient 
writers  understand  this  "  let,"  to  be  the  Ro- 
maii  himpire,  which  so  long  as  it  stood.  Anti- 
christ could  not  possess  the  city  of  Kome, 
which  was  appointed  lor  the  seat  of  his 
tyranny,  nor  usurp  such  dominion  as  alter 
that  was  taken  away,  he  challenged.  That 
we  feign  nothing  upon  this  text  is  manliest, 
because  we  affirm  nothing  but  that  which  the 
ancient  fathers  have  said  before  us.  Al- 
though because  we  sec  all  these  things  openly 
revealed,  which  were  to  them  more  obscure, 
because  they  were  not  performed,  we  note 
the  person  more  boldly,  and  clearly  we  pro- 
nounce of  the  fulfilling  of  this  prophecy. 
That  :he  mystery  of  iniquity  is  the  covert 
working  of  heretics  towards  the  manifesta- 
tion of  Antichrist  himself,  we  agree  with  you. 
Whereas  Antichrisuhe  Pope  openly  blasphe- 
meth  the  scriptures  as  insudlcient,  and  not- 
withstanding the  institution  of  Christ,  depriveth 
the  people  of  the  Lord's  blood  :  though  he  by 
his  wicked  life  lead  infinite  thousands  of  souls 
to  hell  with  him,  most  impudently  boasieth 
that  he  is  not  to  be  reproved  or  judged  of  any 
man;  braggeth  that  he  cannot  err;  that  he 
hath  all  laws  in  the  closet  of'  his  breast ;  that 
he  is  above  all  laws;  that  his  will  is  instead 
of  reason,  and  such  like  matters  which  you 
cannot  deny. 

The  other  words  the  ancient  fathers,  for 
the  most  part,  do  expound  of  the  Roman  Em- 
pire, which  was  utterly  subverted  before  An- 
tichrist was  in  his  highest  exaltation,  and  now 
is  nothing  but  a  name  and  shadow  of  an  Em- 
pire, and  long  since  when  it  was  of  some 
power,  ceased  to  be  the  Empire  of  Rome  ; 
when  Antichrist  had  set  up  his  kingdom 
there,  and  the  F]mperor  had  nothing  but  a 
bore  name  of  the  Empire  of  Rome.  Yet 
Theodorct  thinkeih  as  Calvin  doth,  that  this 
"  let"  should  be  the  preaching  of  the  Gospel 


j  oyer  all  the  world,  which  because  it  was  pro- 
mised by  our  Saviour  Christ,  must  have  been 
fuifiUed  before  Antichrist,  or  the  end  of  the 
world  to  come.  Where  you  conclude,  that 
all  men  perceive  ourdoctrme  and  doings  tend 
to  plain  Atheism  and  Antichrisiianism,  it  is 
nothing  but  impudent  railing  without  any 
reason. 

9.  Beside  the  strange  and  wondrous  works 
of  Antichrist  in  removing  the  monarchy  from 
Greece  to  France,  and  then  to  Germany,  to 
the  utter  overthrow  of  it  in  both  places,  with 
divers  other  translations  of  kingdoms,  depo- 
sing of  emperors  and  princes,  and  setting  up 
his  vassals  in  many  dominions,  &c.,  there 
was  never  any  state  of  rehgion  of  the  heathen 
so  full  ot  miracles,  lying  signs,  and  wonders, 
as  the  religion  of  Antichrist :  the  most  of 
them  being  monstrous  fables,  some  magical 
illusions,  and  crafty  conveyances  ol  legerde- 
main. Of  which  reports  the  legends,  por- 
tuses,  festivals,  promptuaries,  sermons,  and 
other  books  are  stuffed  so  full,  that  nothing 
almost  is  thought  to  be  sufficiently  proved, 
that  is  not  confirmed  by  a  number  of  false 
and  frivolous  miracles:  yea  they  cease  not 
at  this  day  to  continue  some  of  these  mon- 
strous fictions,  as  of  their  miraculous  hosts  at 
Mechlin,  and  ot  the  miraculousblood  of  Christ, 
at  Paris,  as  good  as  the  blood  of  Hailes,  which 
was  a  confection  of  honey  and  saffron  renew- 
ed as  often  as  it  pleased  them,  of  the  Virgin 
Mary's  milk,  with  ten  thousand  false  tales 
of  relics,  that  are  in  every  corner  of  the 
Pope's  dominion.  Besides  new  cures  also  of 
the  restoring  of  Margaret  Jesop  to  her  limbs 
at  the  sacrament  o?  miracles,  whom  the 
beadles  of  bride  well,  if  they  had  had  in  cure  for 
her  whoredom,  would  have  healed  also  of  her 
lameness.  With  the  vision  of  the  black  dog,  and 
other  fables  reported  byBristow.  As  for  our 
doctrine,  it  having  manifest  testimony  of  the 
holy  scriptures,  needeth  no  confirmation  of  mi- 
racles. Although  God  himself,  for  the  preser- 
vation of  his  church  worketh  great  things,  which 
being  done  by  him,  ought  to  be  wonderful  in 
our  eyes.  Among  winch  the  marvellous  pre- 
servation of  our  sovereign,  against  so  many 
conspiracies,  treasons,  rebellions,  murderings, 
poisonings,  conjurings,  invasions,  and  other 
devilish  practices,  devised  by  Antichrist  and 
his  limbs,  against  her  person,  her  realm,  and 
kingdom,  now  these  thirty  years  continuing, 
is  as  glorious  a  work  of  his  merciful  protec- 
tion, as  ever  was  seen  in  any  age,  or  is  re- 
corded in  any  story,  holy  or  profane. 

15.  Our  translations  are  true  and  according 
to  the  true  sei-se  of  the  word,  and  of  the  text. 
And  seeing  traditions  are  sometimes  taken  in 
evil  part,  as  you  confess,  we  do  rightly  avoid 
the  ambiguity,  when,  as   the   signification  of  I 

j  the  word  doth  bear,  we  translate  instructions,  ' 

I  constitutions,  ordinances.  And  it  is  as  much 
advantage  as  you  can  justly  require,  to  have 
instructions,  constitutions,  ordinances  of  the 
Apostles,  unwritten,  but  that  under  the  voice, 
sound,  and  colour  of  the  word,  traditions,  you 
would  have  all  your  fables  and  inventions  of 

I  false  doctrine,  received  without  any  exami- 


11.  TllESSALONlANfc'. 


U79 


nation  or  trial,  whether  ihcy  came  from  the 
Apostles  or  no. 

But  now  let  lis  see  whether  this  text  dolli 
allow  any  traditions,  instrueiions,  or  ordi- 
nances ot  the  Apostles,  that  are  no  where  ex- 
pressed and  contained  in  the  seriptures. 
Paul  willeth  them  to  hold  the  traditions  which 
they  had  learned,  whether  it  were  by  word  or 
by  his  epistle  :  ergo,  say  you,  "  not  only  the 
things  wriiten  and  set  down  in  the  holy  scrip- 
tures, but  all  other  points  of  truth  and  points 
ot  religion  uttered  by  word  of  mouth,  and 
delivered  by  the  Apostles  to  their  scholars  by 
tradition,  be  here  approved.  Indeed  aa  well 
that  which  the  Apostles  did  preach,  as  that 
whichthey  did  write,is  here  approved.  But  how 
doth  it  follow  out  of  this  text,  tl'.at  the  Apostle 
did  preach  or  deliver  any  tiling  by  word  of 
mouth,  which  is  not  written  an(i  set  down  in  the 
holy  icriptures?  Unle.«s  this  be  your  argu- 
ment, all  was  not  written  in  the'  epistle  to 
the  Thessalonians,  ergo,  it  is  no  where  written 
or  set  down  in  the  holy  scriptures.  There- 
fore this  text  proveth  not  that  the  Apostles 
left  traditions,  necessary  to  be  observed  unto 
salvation,  which  are  not  continued  in  the  scrip- 
tures :  or  that  the  scriptures  do  not  contain 
all  things  necessary  to  be  known,  believed, 
and  practised  unto  salvation.  Having  there- 
fore no  warrant  in  the  scriptures  for  such 
traditions  as  are  no  wherr  w  iiMcn,  you  bring 
a  whole  troop  of  ancient  lailins,  who  if  they 
had  been  always  attentive  in  tliis  iiuiiit,  shoidd 
not  in  some  things  have  been  so  carried 
away  as  (hey  were.  Yet  if  their  sayings  be 
well  marked  according  to  their  meanings, 
they  speak  nothing  ior  the  credit  of  Popish 
traditions,  that  is  articles  of  doctrine  neces- 
sary to  salvation,  not  written  or  set  down  in 
the  scriptures.  For  some  time  they  call  the 
scriptures  itself  by  the  name  of  tradition,  or 
else  they  speak  of  doctrine  contained  in  the 
scriptures,  and  able  to  be  proved  by  them, 
though  not  expressed  in  the  same  terms:  as 
Omousion,  the  Trinity,  the  three  persons,  the 
baptism  of^  infants,  and  such  like.  Or  else  of 
ceremonies  and  rites,  which  are  not  neces- 
sary to  be  at  all  times,  and  in  all  places  the 
same.  For  ni.iny  of  those  external  obser- 
vations and  rites,  which  they  ascribe  to 
tradition  of  the  Apostles,  have  been  long 
since  abolished  and  grown  out  of  use,  and  are 
not  observed  even  in  the  Popish  Church, 
whereas  they  have  a  greater  number  which 
be  of  later  invention,  which  yet  they  would 
father  upon  the  Apostles.  Last  of  all,  those 
few  errors  which,  the  triystery  of  miquity 
prevailinL',  were  received  in  their  time,  divers 
of  the  ancient  fathers  ascribe  to  tradition, 
because  they  had  no  ground  in  the  scrip- 
tures. Now  therefore  let  us  consider  your 
testimonies  for  tradition  unwritten,  in  order. 
You  note  in  the  margin  Dionys.  ecrl.  Hier. 
cap.  1.  Who  speakethof  the  sacraments  and 
cereinonies  of  the  church  used  in  hia  time, 
referreth  them  partly  to  the  scripture,  partly 
to  the  tradition  of  bishops.  Meaning  the  sa- 
craments to  have  their  institution  set  down 
in  the  scriptures,  other  ceremonies  to  have 


been  ordained  by  the  governors  of  the  church, 
and  by  tliern  delivered  unto  him.  But  of 
doctrine  delivered  by  the  Apostles,  that  ia 
no  where  written  in  die  scriptures,  and  yet 
it  is  necessary  to  salvation,  he  speakeih  not 
one  word. 

Chrysostom's  words  be  these,  "  Hereof  it 
is  manifest,  that  ihey  delivered  not  all  by 
episile,  but  many  things  without  letters,  and 
the  one  is  of  as  great  credit  as  the  other. 
Therelore  we  think  the  tradition  ot  the  church 
also  to  be  worthy  of  credit.  It  is  a  tradition, 
inquire  no  more."  It  is  certain  that  Chry- 
sostom  speaketh  of  such  traditions  as  are  not 
expressed  in  so  many  words  in  the  scriptures, 
yet  are  they  contained  indeed  in  them,  or 
else  of  those  last  words  it  is  a  tradition,  &,c. 
it  should  follow,  that  we  should  never  search 
the  scriptures  for  anytldiig,  but  depend  wholly 
upon  tradition.  But  that  the  scripture  is  not 
only  tiecessary,  but  also  containeth  doctrine 
sulnciontfor  our  salvation,  he  declareth  plen- 
tifully, m  other  places.  One  example  shall 
suffice.  iTim.Hom.d.  "  If  we  have  need 
to  learn  any  thin^,  or  not  to  know  any  thing, 
there,  in  the  scriptures,  we  shall  learn  it- 
If  it  be  needful  to  reprove  falsehood  from 
thence  we  shall  drasv  it.  If  any  thing  be 
lacking  unto  us,  that  we  must  obtain,  to  be 
corrected  or  chastised  unto  exhortation  or 
comfort,  out  of  the  s:inie  also  we  do  learn  it." 
Theodoret's  v,-ords  are  these,  "  You  have  a 
rule  of  doctrine,  the  words  which  we  deliver 
unto  you,  which  both  being  present,  we  have 
preached  unto  you,  tmd  being  absent,  we  have 
written  unto  you."  This  Greek  father  as  you 
see,  so  understandeth  this  place,  that  the 
Apostle  hath  written  the  same  things  that  he 
preached.  Therefore  delivered  nothing  un- 
written. Hentenius  a  Papist,  translating  Oe- 
cumenius  into  Latin,  even  in  this  text,  ior 
the  Greek  word  irapaooais,  rendereth  institu- 
tions, as  some  of  our  translations  have.  The 
comment  is  the  very  words  of  Chrysostom  in 
effect,  and  have  the  same  meaning.  "  The 
Apostle  delivereth  somethings  both  by  wri- 
ting and  without  writing,  and  both  are  worthy 
to  be  observed.  Therefore  the  tradition  of 
the  church  without  writing  also  is  to  be  ob- 
served." He  meaneth  as  Chrysostom,  that 
the  doctrine  of  the  church,  taken  out  of  the 
holy  scriptures,  is  to  be  observed,  though  it 
be  not  expressed  in  them,  in  such  form  of 
words,  as  it  is  delivered  by  the  church.  So 
the  doctrine  of  Christ  and  his  Apostles  was 
nothing  hut  the  doctrine  of  the  holy  scriptures 
of  the  Old  Testament,  yet  uttered  not  always 
in  the  same  forms  of  speech,  although  the  ar- 
gument and  matter  were  manifestly  contained 
in  them. 

Basil  speakeih  partly  of  such  doctrine  as 
is  contained  in  the  scriptures,  though  tiot  in 
the  same  form  of  words,  as  the  glorifying  of 
;  the  Holy  Ghost,  with  the  Father  and  the  Son, 
I  which  is  the  matter  he  defendeth  by  tradi- 
j  tion  :  partly  of  ceremonies  and  rites,  whi  h 
are  not  necessary  to  salvation.  Among  which 
i  ceremonies,  he  rehearseth,  as  an  Apostolic 
'  tradition,  a  custom  that  the  Christians  had  of 


280 


11.  THESSALONIANS. 


old  time,  between  Easter  and  Whitsuntide, 
to  pray  standing,  wiiich  long  since  is  grown 
out  ol  use,  and  not  observed  by  the  Papists 
themselves,  no  more  than  that  lorm  ot  gio- 
ritying  the  Trinity,  which  he  so  earnestly  de- 
ieiideth.  Therelore  these  traditions  are  not 
necessary.  Of  the  elevation  of  the  Eucha- 
rist, he  speaketh  not,  but  of  showing  of  the 
bread  of  thanksgiving,  and  the  cup  of  bless- 
ing. Neither  speaketh  he  of  divers  ceremo- 
nies used  before  and  after  consecration,  but 
of  other  words  or  forms  of  prayer  not  ex- 
pressed in  the  Gospel,  used  before  and  after 
the  ministration  of  the  sacrament,  yet  doubt- 
less contained  in  the  scriptures,  and  agreeable 
to  them  tor  the  matter.  Hallowing  the  font, 
he  nameth  not,  but  blessing  of  the  water  ol 
baptism.  Of  exorcisms,  he  speaketh  nothing. 
I3ut  that  he  acknowledgeth  the  scripture  to 
contain  all  doctrine  necessary  to  salvation,  he 
expresseth  his  mind  sufliciently  in  other 
places.  "  It  is  n  most  certain  argument  of 
infidelity,  and  a  most  certain  sign  of  pride,  if 
any  man  will  reject  any  of  those  things  that 
are  written,  or  being  in  anything  that  is  not 
written,  when  our  Lord  saith.  My  sheep 
hear  my  voice,  and  a  etrancer's  they  will  not 
hear."'  Trwi.  de  fide.  "  Ol  such  things  as 
are  in  use  with  us,  some  are  under  the  com- 
mandment of  God  prescribed  in  the  scripture, 
some  things  are  omitted  ;  concerning  those 
thin;is  that  are  written  no  liberty  is  given  us 
at  all,  either  to  do  any  thing  that  is  forbidden, 
or  to  omit  any  thing  that  is  commanded  ;  see- 
ing the  Lord  hath  only  charged  us  and  said, 
thou  shalt  keep  the  word  which  I  commanded 
thee  this  day,  thou  shalt  not  add  to  it,  nor 
take  away  from  it,  &,c.,  but  of  all  those 
things  that  are  omitted,  the  Apostle  Paul  hath 
set  forth  a  rule  for  us.  All  things  are  lawful 
for  me,  but  all  things  are  not  expedient." 
This  is  Basil's  answer  to  this  question, 
"  Whether  it  be  lawful  or  expedient  that  a 
man  permit  unto  himself  to  do  or  say  any 
things  which  he  thinketh  to  be  good,  with- 
out the  testimony  of  the  holy  scriptures?" 
Res.  hrev.  inter.  ].  Basil  therefore,  beinjr 
rightly  understood,  maketh  nothing  for  Popish 
traditions  that  are  urged  without  scripture,  as 
necessary  to  salvation. 

Hierom  you  say,  reckoneth  up  divers  like 
traditions,  that  are  necessary,  as  you  said  the 
other  were,  which  Basil  mentioneth.  In  the 
former  place  his  words  be  these,  in  the  per- 
son of  the  Liiciferian  heretic.  "  Knowest 
thou  no',  that  this  is  the  custom  of  the  church, 
that  hands  are  laid  afterwards  tipon  them  that 
are  baptized,  and  so  the  Holy  Ghost  is  called 
upon?  Thou  demandest  where  it  is  written? 
In  the  Acts  of  the  Apostles.  But  if  the  au- 
thority of  the  scripture  did  not  warrant  it,  the 
consent  of  the  whole  world  in  this  part  would 
obtain  tlte  force  of  a  prcce))t.  For  many 
other  things  which  are  observed  in  the 
flnirchcs  by  tradition,  have  obtained  the  au- 
thority of  n  written  law,  as  in  baptism,  to  dip 
the  head  ihrico.  Afterward,  tliat  they  which 
are  come  forth  from  bajjiism  would  taste  a 
temper  of  milk  and  honey,  to  signify  their 


infancy.  On  the  Lord's  day,  and  throughout 
every  Pentecost,  neither  to  pray  on  the  knees, 
I  nor  to  fast,  and  many  other  things  are  not 
j  written,  which  reasonable  observation  hath 
j  challenged." 

Of  all  these  ceremonies  you  observe  only 
one.  Therefore  every  child  may  see,  that 
these  ceremonies,  with  others,  were  either 
untruly  ascribed  to  the  apostles,  or  if  they 
came  from  the  apostles,  they  are  not  neces- 
sary for  us.  If  you  say,  the  church  hath  au- 
thority to  abrogate  or  admit  traditions  of  the 
apostles  at  her  pleasure,  you  may  say  as 
much  of  the  holy  scriptures.  For  we  heard 
befiire,  that  traditions  unwritten  were  as 
worthy  of  credit  as  those  that  are  written. 
But  the  truth  is,  these  ceremonies  came  not 
from  the  apostles,  but  that  men  might  more 
esteem  them,  were  attributed  to  the  apostles' 
tradition,  as  Hierom  declareth,  Ep.  ad  Licin. 

"  That  you  demand  of  the  Sabbath  or  Sa- 
turday, whether  it  is  to  be  fasted,  and  of  the 
Eucharist,  whether  it  is  to  be  received  every 
day,  which  thing  the  church  of  Rome  and 
Spain  are  said  to  observe,  the  most  eloquent 
man  Hippolytus  hath  written  of  them,  and  di- 
vers writers  gathering  here  and  there,  out 
of  sundry  authors  have  set  forth  their  opi- 
nions. But  1  think  good  to  admonish  you 
briefly  of  this  thing  :  that  ecclesiastical  tradi- 
tions especially  such  as  do  not  hinder  the 
faith,  are  so  to  be  observed  as  they  have  been 
delivered  of  our  elders.  And  that  tiie  custom 
of  some  men,  is  not  overthrown  with  the  con- 
trary usage  of  other  men.  And  I  would  we 
could  fast,  at  all  times,  which  we  read  in  the 
Acts  of  the  Apostles,  that  Paul  and  the  be- 
lievers with  him  did  in  the  days  of  Pentecost, 
and  on  the  Lord's  day.  And  yet  they  are  not 
to  be  accused  of  Manichees'  heresy,  seeing 
carnal  meat  ought  not  to  have  been  preferred 
before  spiritual  meat.  Also  I  would  we 
might  always  receive  the  Eucharist,  without 
condemnation  of  ourselves,  and  a  pricking 
conscience,  and  hear  the  Psalmist's  saying  : 
Taste  and  see  how  sweet  the  Lord  is,  and  to 
sing  with  him  :  my  heart  hath  uttered  a  good 
saying.  I  say  not  this  because  1  think  the 
Lord's  days  are  to  be  fastc;!,  and  that  I  would 
do  away  the  solemnity  which  is  continued 
for  sixty  days  together:  but  let  every  pro- 
vince abound  in  her  own  sense,  and  esteem 
the  precepts  of  their  elders,  to  be  Apostolic 
laws."  You  sec  by  his  judgment,  that  many 
ceremonies  were  accounted  Apostolic  tradi- 
tions, which  were  contrary  to  the  very  prac- 
tice of  the  Apostles,  and  that  the  custom  of 
every  country,  was  esteemed  as  an  apostolic 
law.  This  maketh  altogether,  against  your 
position  of  apostolic  traditions  beside  thp 
scripture,  and  the  same  to  be  necessarj'  for 
Christian  men  in  all  places  and  times  to  ob- 
serve. But  (hat  Hierom  would  have  no  doc- 
trine obtruded  as  necessary  to  salvation 
which  is  not  contained  in  the  holy  scriptures, 
he  showeth  in  divers  places,  Matt.  23.  "  That 
which  hath  no  authority  of  the  holy  scrip- 
tures, is  as  easily  condemned,  as  it  is  allow- 
ed :"  and  in  Aug.  cap.  \.  "Such  things  as 


U.  THESSALONIANS. 


231 


men  find  out  and  feign  of  ihemselves  as  it 
were  of  apostolic  tradition  without  (he  autho- 
rity and  tesiitnonies  ot  the  scriptures,  the 
sword  of  God's  word  doth  strilie  down." 
Next  to  iiieroni,  you  place  Augi:siin,  wiio 
you  say  doth  not  only  reter  many  ceremonies 
to  the  apostolic  tradition,  "but  also  he  wri- 
teih  thut  many  articles  of  our  religion  and 
points  of  highest  importance,  are  not  so  much 
to  be  proved  by  scriptures,  as  by  tradition." 
That  some  articles  are  proved  both  by  scrip- 
tures, and  also  by  tradition,  it  is  no  hurt,  lor 
that  only  is  a  true  tradition,  that  hafh  the  tes- 
timony ot  the  scripture  to  warrant  it.  Nay,  say 
you  ;  he  avoiicheth  that  in  no  wise  we  could 
believe  that  children  in  their  infancy  should 
be  baptized.  Verily  it  he  did  so  avouch,  he 
was  in  a  great  error.  For  we  have  as  good 
arguments  out  of  the  scriptures,  that  iniants 
are  to  be  baptized  as  old  folks.  But  you  do 
impudently  belie  him,  for  he  hath  no  such 
words  or  meaning.  For  he  saith,  "  Tlie  cus- 
tom of  the  church,  in  baptizing  of  the  infants, 
is  not  to  be  despised,  nor  by  any  means  to  be 
accounted  superfluous,  neither  to  be  credited 
at  all,  of  it  were  not  an  apostolic  tradition. 
For  even  thai  age  hath  a  grtjat  weight  or  tes- 
timony, whicii  first  merited  to  shed  blood  for 
Christ." 

Hovy  prove  you,  that  by  apostolic  tradition 
or  delivery,  he  meanelh  here  an  unwritten 
traJiiion  ?  lie  is  so  far  from  denying,  that 
this  custom  hath  testimony  in  the  scripture, 
that  he  presently  allegeth  an  ar<jnment  out  of 
the  scripture  to  confirm  it.  They  that  may 
shed  their  blood  for  Christ,  may  be  baptized, 
infants,  as  the  scripture  tesiifieih,  did  shed 
theii;  blood  for  Chris',  ihcrefore  thev  maybe 
bapiized.  De  baptismo  contra  Donal.  lib.  4.  cup. 
24.  He  proveih  the  baptism  of  infants,  not 
only  by  the  custom  of  the  church  observed 
ever  since  the  apostles,  but  also  by  the  insti- 
tution of  circumcision  out  of  the  scriptures. 
So  likewise,  that  such  as  were  baptized  by 
hereiics,  were  not  to  be  rebaniized,  he  pro- 
veth  by  the  saying  of  John  13.  He  that  is 
once  washed,  needeih  no  more  to  be  washed. 
De  baptismo  lib.  2  cap.  14.  And  by  example  of 
them  that  were  circumcised  in  the  ten  tribes, 
where  Jeroboam's  calves  were  worshipped. 

That  evil  men  have  baptism  and  do  give 
and  receive  baptism,  though  they  be  not 
chansed  info  better  men,  we  have  proved  as 
1  think  sufficiently  both  oiif  of  tlie  canonical 
scriptures,  and  out  of  Cyprian's  own  writings. 
De  hap.  lib.  6.  cap.  3.  Of  which  it  followeth 
manifps  ly,  that  such  as  are  baptized  by  here- 
tics, are  not  to  bp  baptized  again.  Therefore 
this  point  of  religion  hath  sufficient  warrant 
out  of  the  scriptures.  Helvidiiis  was  not  con- 
demned by  tradition  only,  but.  because  he  af- 
firmed a  new  doctine,  without  the  testimony 
of  the  scriptures,  as  Hierom  saith.  "As  we 
deny  not  those  things  which  are  not  written, 
so  we  rejfct  those  things  which  are  not  writ- 
ten. That  God  was  born  of  a  virgin  we  be- 
lieve, because  we  read  it.  that  Mary  had  ma- 
trimonial company  with  her  husband  after 
her  childbirth  we  believe  it  not,  because  we 


do  not  read  it."  Cant.  Hdv.  Neither  doth  Au- 
gustin  speak  any  thing  of  this  condemnation 
by  tradition  only.  "  But,"  you  say,  "  wiiiiout 
tradition  no  heretic  will  yield,  be  the  scriptures 
never  so  plain."  And  what  heretic  was  ever 
so  gentle,  to  yield  lo  tradition,  that  would  not 
yield  to  tlie  scriptures?  but  whether  heretics 
yield  or  no,  they  may  always  be  confuted  by 
the  holy  scriptures,  and  so  iiave  all  hereiics 
been  always  beaten  down,  though  ISatan 
which  inspired  them  with  arrogancy  and 
error,  will  not  suffer  them  to  yield.  As  for 
Zuinglius  whom  you  name  among  heretics, 
he  would  always  yield  to  the  scriptures.  Epi- 
phanius  in  the  first  place,  Hares.  6i,speakeih 
of  the  commonlv  received  doctrine  ot  the 
church,  whereunio  our  interpretations  of  the 
scriptures  ought  to  be  agreeable,  and  not  fol- 
lowing allegories,  or  other  strange  senses. 
Whereby  he  declareth  that  the  traditions  of 
which  he  speakeih,  are  the  sense  of  the  scrip- 
tures, though  they  be  not  the  very  word.=,  as 
that  which  he  saith,  to  be  the  apostle's  tradi- 
tion :  that  it  is  a  sin  to  marry  after  virginity 
decreed,  according  to  this  tradition,  he  saith, 
that  text,  1  Cor.  7,  is  to  be  interpreted,  "if  a 
virgin  marry  she  sinneih  not,"  and  therelore 
to  be  spoken  of  such  virgins  as  had  not  de- 
creed or  vowed  virginity.  And  the  tradition 
he  proveth  imniediately  out  of  the  scripture. 
I  Tim.  5.  22,  of  widows  that  break  their  first 
faith.  In  the  latter  place,  /for.  55,  liejoiiieih 
tradition  unto  the  scripiures,  both  which  to- 
gether, are  a  good  confirmation  of  truth,  that 
no  man  be  deceived  with  new  fables.  But 
that  tradition,  or  continuance  of  doctrine, 
which  hath  no  foundation  in  the  scriptures  is 
sufficient  to  build  upon,  he  saith  not. 

Ireneus,  doth  first  confute  the  heretics  out 
of  the  holy  scriptures,  saying,  "  The  apostles 
first  preach  the  gospel  and  afterward  by  the 
will  of' God  delivered  it  in  writing,  to  be  the 
foundation  and  pillar  of  our  faith."  lib.  3.  cap.  1, 
which  doctrine  the  church  from  the  apostles 
had  preserved  unto  this  time.  "But  when 
the  heretics,"  saith  ho,  "are  reproved  out  of 
the  scriptures,  they  fall  to  accusing  the  scrip- 
tures themselves,  as  though  all  is  not  well  in 
them,  and  that  they  be  not  of  sufficient  autho- 
rity, and  that  the  truth  cannot  be  tbund  out  of 
'hem,  by  ihem  thnt  know  not  the  tradition. 
F.)r  that  was  not  delivered  by  writiiu',  !)ut  by 
word  of  month,  for  which  cause  Paul  said  we 
speak  wisdom  among  them  that  are  perfect," 
&o.  lib.  3.  cap.  2.  Agaiiist  these  heretics 
therefore,  that  alleged  traliiion  of  the  apostles 
beside  the  scriptures,  to  confirm  their  blas- 
phemous heresies,  as  the  Papists  do,  Irenens 
showeth,  that  we  cannot  learn  the  apostolic 
tradition,  any  where  but  in  the  apostolic 
churches,  in  the  church  of  Rome,  as  the 
most  notable,  by  reason  of  that  dominion  of 
the  city,  where  the  doctrine  of  the  anostles, 
had  been  continued  bv  succession  of  bishops, 
unto  this  time  All  which  apostolic  churches 
did  teach  no  tradition  of  the  apostles,  but  that 
which  was  contained  in  the  holy  scriptures 
And  it  is  most  clear,  in  that  he  saith,  of  Poly- 
carp,  "  This  man  taught  always,  those  thiogs 


II.  THESSALONIANS. 


■which  he  had  learned  of  the  apostles,  and 
which  he  delivered  to  the  church,  and  which 
are  only  true."  Il  these  triiditions  were  only 
true,  then  they  were  contained  in  the  scrip- 
tures, which  no  true  Chnsiiun  will  deny  lo  be 
true.  That  he  saiih  ot*j.irbarous  people, 
which  Icanied  the  truth  only  by  tiadiiion, 
without  the  scripim-e,  he  nieaneih  of  such  as 
learned  of  their  pastors,  as  many  unlearned 
men  do  at  this  lime,  who  learned  ol  the  scrip- 
tures, not  that  there  was  any  such  since 
Christ's  time,  which  never  had  the  scriptures, 
either  of  the  Old  or  New  Testament,  and  so 
lonjj  continued.  j 

Tertullian  indeed  reckoneth  up  a  number; 
of  customs  grounded  upon  tradition  out  oi  the  i 
scriptures:  but  they  were  rites  and  ceremo- 
nies, whereof  many  are  not  observed  by  the 
Papists  themselves.  As  the  temper  of  milk 
and  honey,  given  to  them  that  were  newly  bap- 
tized :  toabstiiin  from  washing  a  whole  week  | 
after.  Oblations  lor  the  birth  day  yearly,  not 
to  fast,  nor  kneel  in  prayer,  or  worshipping  of 
God  on  the  Lord's  day  :  nor  between  Easter 
and  Whitsuntide  with  a  great  deal  more 
crossing  the  torehead  than  the  Papists  them- 
selves use,  at  every  going  out,  at  every  step, 
at  every  coming  in,  at  putting  on  of  apparel, 
at  putting  on  ofshoes,  at  washing,  at  tables, 
at  lights,  at  beds,  at  seats,  &c.  If  all  these 
were  traditions  of  the  apostles,  yet  are  they 
not  necessary  :  if  these  be  not  apostolic  tradi- 
tions, what  warrant  have  we  lor  the  other? 

But  concerning  matters  necessary  to  be  be- 
lieved and  observed,  Teriullian  elsewhere 
doth  testify,  that  the  scripture  containeth  all 
such  matters.  "Take  away  from  heretics," 
snith  he,  "those  things  which  they  hold  with 
Ethnics,  that  they  niay  stay  their  questions 
upon  the  scriptures  only,  and  they  are  not 
able  to  stand."  Derennrrect.  earn.  "  We  need 
no  curiosity  after  Christ  .lesus  nor  inquisition 
after  the  gospel,  when  we  believe  it,  we  de- 
sire to  biTieve  nothing  else.  For  this  is  the 
first  thing  that  we  believe,  that  there  is  no- 
thing more  that  we  ought  to  believe."  The 
tilings  whereof  Origenspeaketh  are  also  rites 
and  ceremonies,  and  yet  for  the  chief  sub- 
stance of  them  contained  in  the  scriptures,  or 
else  have  their  reason  out  of  them.  As  for 
example,  the  bowing  the  knees  in  prayer 
hn  h  mimy  testimonies  in  the  scripture, 
LukelZ.  41.  Acts  9.  40,fl«d'21.  15.  F.ph.  3.  14. 

The  re  ison  of  prayinsr  toward  the  East, 
was  that  Paradise  was  planted  in  the  East,  so 
praying  toward  the  East  signifieih,  that  we 
nave  respect  to  return  to  our  old  country, 
Dexp.  S.  cap. '11.  The  interrogations  and  an- 
swers used  in  baptism  are  grounded  unon  the 
do  trine  ot  baptism,  which  is  plentifully  set 
forth  in  the  scriptures.  Wherefore  the  saying 
of  Origen,  maketh  nothing  for  your  unwritten 
traditions,  which  have  no  ground  in  the  scrip- 
tures, ininy  of  them  being  clean  contrary  to 
the  scriptures.  But  now  at  length,  yon  are 
como  to  an  error  received  of  ancient  time, 
whereby  many  good  men  while  they  perceiv- 
ed not  the  mystery  of  iniquity  secretly  work- 
ing, were  deceived,  the  error  I  mean  of  pray- 


ing for  the  dead,  which  being  first  began  of  the 
Montanists,  lor  any  thing  that  we  can  learn  in 
antiquity,  and  havirig  a  fair  show  of  charily, 
was  alter  admitted  into  open  (iractice  ot  the 
church  :  and  then  because  it  could  not  be  jus- 
tified by  tiie  scrip  ure,  was  defended  by  tradi- 
tion. The  Montanists  were  first  authors  of 
it,  because  Tertullian  who  was  a  Momanist, 
is  the  first  ot  all  ancient  and  autheniical  wri- 
ters, that  make  mention  of  it,  and  that  only 
in  such  books,  as  he  did  write  after  he  tell  into 
that  heresy.  Oblations  for  the  dead  made 
yearly  on  the  day  of  men's  death  were  but 
thanksgiving,  as  those  which  were  tor  the 
days  of  men's  birth. 

Dionyse,  which  was  not  the  Areopagite, 
but  ol  latter  time,  by  likelihood  the  bishop  of 
Ah.'.xandria,  which  succeeded  Origen,  this 
tadier  you  say,  "referreth  prayer  and  obla- 
tion for  the  deiid  in  the  limrgy  or  i\la?.=,  to  an 
apostolic  tradition,"  in  fpe  Eccles.  Hkrardi. 
cap.  7.  part  3.  But  that  is  V:ic,  tor  he  .«peak-' 
eth  not  of  any  prayer  or  oblaiion  for  the  dead 
in  tlie  liturgy,  neither  doth  he  refer  that  pray-- 
er,  for  oblation  he  hath  none,  whereof  he 
speaketh,  to  apostolic  tradition.  But  because 
prayer  tor  the  dead  was  not  long  before 
brought  in,  neither  was  it  received  ol  all  men, 
h<  saitli :  "It  is  necessary  for  us  to  dechire,_ 
that  tradition  which  we  have  received  oi" 
our  divine  masters,  concerning  that  p^ayef 
which  the  bishop  maketh  tor  hitn  that  is 
dead."  The  sum  of  that  prayer  he  expressed 
before.  "  He  prayeth  to  God,  that  he  will  re- 
mit unto  him  that  is  departed  all  things  which 
by  human  frailty  and  weakness  he  hath  trans- 
gressed, and  to  place  hitn  in  linht,  in  the  re- 
gion of  the  living,  in  the  bosom  of  Abraham, 
Isaac,  and  Jacob,  in  that  place  whicti  is  far 
from  sorrow,  pain,  and  mourning."  After- 
ward he  expoundeth  this  prayer,  not  to  be  a 
petition  of  any  thing  which  is  not  already 
granted,  but  an  interpretation  and  declaration 
ot  that  which  God  hath  already  performed, 
unto  the  person  that  is  to  be  buried.  For  this 
prayer  was  not  said  at  the  liturgy  or  cele- 
bration of  the  Lord's  Supper,  but  at  the  burial 
of  the  dead.  Wherein  also  they  used  another 
ceremony,  which  was,  that  the  bishop  and  all 
that  were  present,  did  salute  him  that  waa 
dead,  which  you  may  likewise  refer  to  a post<dic 
tradition,  as  divers  other  ceremonies,  which 
j  he  reporteth  to  have  been  used,  and  ypf  per- 
haps were  never  used  in  the  church  of  Rome  ; 
I  certain  it  is,  that  of  long  time  they  hive  been 
j  outofuse.  Of  Tertullian's  oblations, I  havespo- 
ken  before  :  they  were  kept  yearly,  they  were 
kept  also  for  the  birth  of  men,  but  that  they 
were  prayers,  or  used  at  the  hturgy,  he  speak- 
eth no  word.  Yet  elsewhere  he  spenketh  of 
prayer  for  the  dead,  which  I  take  to  have  pro- 
ceeded from  the  spirit  of  Montanus,  until  an 
ancienter  head  ran  be  brought  forth  tn  avouch 
it.  Auiriistin,  dr  cur.  rap.  1,  saith:  "We  read 
in  the  b(iok  ot  .Maccabees,  that  sacrifice  was 
ofi'ered  for  the  dead,  but  although  it  were  no 
where  read  in  the  old  scriptures;  yet  the 
I  authority  of  the  whole  church  is  not  small, 
I  which  in  this  part  is  notable,  wjierein  the 


II.  THESSALONIANS.  283 

prayers  of  tlie  pr4est,  which  are  offered  unto  of  which  you  can  in  any  lawful  form  of  argu- 
the  Lord  God  at  his  aliar,  the  comiiiendati'on  ment,  conclude  your  assertion.  What  your 
of  ihe  dead  liath  iiis  place."  Clirysosiom,  </i  3.  brag  is  ol  all  llie  fathers,  1  have  showed  be- 
pli.  more  expies.^ly  sailli,  "It  was  not  in  vain  lore,  as  also  of  your  evident  reason,  tiiat  we 
decreed  by  the  apusries,  liiat  in  ilie  ceiehraiion  must  believe  tradition  or  nothing  at  all.  For 
ot  the  reverend  mysteries,  a  memory  should  our  cimiroversy  is  not,  whetiier  we  nuist  be- 
be  made  ot  them  thai  are  departed,"  &c.  Da-  lieve  any  iradiiion,  but  whellier  we  must  be- 
iniscen  of  much  later  lime  followetli  the  lieve  any  tradition  tliat  is  not  contained  in  the 
same  error.  But  seeing  we  prove  out  of  the  scripture,  and  by  the  scripture  provLtl  to  be 
scriptures  themselves,  and  even  by  testimony  '  true.  But  yet  we  must  be  asked  turtiier  :  "If 
of  the  same  ancient  lathers,  that  the  scrip-|  wevvere  assured  that  such  and  such  thioiis, 
tures  do  teach  all  things  necess.iry  to  be  be- 1  which  be  not  expressed  in  scriptures,  were 
lieved  and  practised,  we  are  not  to  admit  any  ,  taught  and  delivered  by  word  ol  mouth  from 
testimonies  of  men,  contrary  to  the  scriptures, ;  the  apostles,  whether  we  would  believe  tliem 
and  contrary  to  that  they  themselves  in  other  or  no?"  I  answer,  il  the  things  you  speak  of  be 
places  have  affirmed,  agreeably  to  the  scrip- ,  counted  as  necessary  to  salvation,  you  might 
lures.  But  further  tor  the  credit  of  tradition,  as  well  ask  us  if  the  sky  shall  tall,  wh.'ther 
you  say,  you  might  add  "  that  the  scriptures  !  we  shall  have  areat  store  of  larks  or  no.  For 
themselves,  be  given  us  by  tradition,  else  we  1  when  we  are  assured  that  the  apostles  have 
should  not,  nor  could  not  take  them  tor  the  taught  all  things  necessary  to  salvation  in  the 
infallible  word  of  God,  no  more  tiian  the  !  scriptures,  how  shall  we  be  assured  that  they 
works  of  Ignatius,  Clement,"  &c.  Hereto  1 1  have  omitted  any  thin^  wnich  they  have 
answer,  the  b:ioks  are  given  us  by  tradition,  i  taught  only  by  word  of  mouth  ?  But  if  we 
but  the  matter  writtenin  these  books,  doth  might  be  assured  that  they  have  taught  con- 
justify  the  tradition  to  be  true,  and  the  Spirit  trary  by  word  ot  inouth,  to  that  they  have  left 
alsoofG'jd,  which  is  in  the  elect.  Therefore  in  writing,  namely,  of  the  sufficency  of  the 
they  take  nat  their  credit  and  authority  ottra-  scripture,  to  m  .ke  us  wise  unto  salvation, 
diiion  only.  And  we  oiitrht  to  take  them  as  without  impiety,  we  are  already  tausht  in  the 
tje  infallible  word  of  God,  though  no  tradi- 1  scripture,  not  only  not  to  believe  such  preach- 
tion  did  commend  them.  Yea  many  thou- 1  ing,  but  also  to  hold  them  and  that  their  doc- 
sands  that  never  examined  by  whit  tradition  trine  accursed.  But  that  they  have  tauiiht 
the  bioks  were  preserved  unto  this  time,  have  ;  such  things  you  say,  we  may  be  assured  :  "by 
received  ihem  l^or  the  infallible  word  ol^God,  I  such  as  lived  in  the  apostles'  days."  For  my 
beins  taiiirhf  by  the  word  contained  in  them,  |  part,  I  would  believe  none  that  lived  in  their 
and  the  Suirit  of  God,  bearing:  witness  to  the  ■  days,  contrary  to  their  own  writinsrs  :  "  the 
same.  Moreover  vou  say  the  "true  sense  of!  testimony  of  so  many  fathers  neariheir  days." 
the  scriptures,  which  the  Catholics  have,  and  j  It  the  first  be  not  sufficient,  much  less  ihey 
Heretics  have  not,  remaineth  in  the  church  i  thatsucceeded.  "The  whole  church'spractice 
by  tradition."  I  answer,  if  that  sense  of  the  I  and  asseveration  descending  down  from  man 
scripture  be  not  proved  out  of  the  scriptures  to  man  to  our  time,  and  this  for  a  matter  of 
themselves,  which  in  places  easy,  do  expound  tact  in  ail  reasonable  men's  judgrment,  you 
vvhatsoeverisnecessarytobeknownasuttered  I  think  to  be  a  sufficient  proof."  But  it  is  no 
in  hard  places,  it  is  not  the  sense  of  the  scrip- 1  reason  to  believe  any  man,  or  all  men,  against 
tares,  neither  ought  the  Catholic  Chu-cli,  |  the  apostles,  who  have  testified  the  contrary 
upon  any  tradition,  to  receive  such  a  sense,  j  in  their  writings,  seeing  their  writings  are 
asca'int)'t  be  proved  outof  the  scrinture.  A-;?,  j  the  word  of  God.  Notwithsfanding,'^if  we 
de  Diitrin.  Christ,  lib.  2.  cap.  G.  Clemens  dist.  should  believe  other  men  asainst  them,  in  a 
27.  nip.  Re'a/ urn.  naatter  of  fact,  whereby  they  should  be  con- 

You  say  the  creed  is  an  apostolic  tradition  vinced  to  have  tausrhf  bv  word  of  mouth, 
because  the  doctrine  thereof  is  grounded  I  contrary  to  any  thins,  which  they  have  taught 
upon  the  holy  scriptures.  Tiien  you  demand.  1  in  their  writing,  yet  they  themselves  have 
"what  scripture  we  have  to  prove  that  we  taught  us  in  the  writing  to  reiect  whatsoever 
must,  accent  nothinc:  not  expres^lv  written  in  they  or  an  angel  of  heaven  miirht  brinir  to  the 
scrtD'ures."  Here  is  foolisfi  sophistrv  in  this  contrary.  But  now  all  your  three  aljesations 
word  expressly.  For  we  do  not  hold  that  we  |  are  false,  for  neither  do  you  brin?  any  man's 
must  accept  nothing,  but  that  %vhich  is  ex-  testimony  that  lived  in  the  apos'le's  days,  nor 
pressed  in  such  form  of  words  in  the  scrip-  [  of  them  that  lived  near  their  time,  avouching 
tures,  but  whatsoever  is  neither  expressed  in  '  ny  tradition  necessary  to  salvation,  omitted 
plain  ferin=,  neither  can  be  necessarily  con- j  bv  them,  neither  the  whole  prac'ice  of  the 
eluded  out  'he  scriptures,  we  ought  not  to  ac-  ]  church  from  their  time  unto  us  But  vou  sav, 
cept  i'.  And  this  we  prove  by  many  plain  ,  it  is  known  that  Ignatius,  the  apostles' equal  in 
testimonies  of  scripture,  and  arguments  con-  I  tim-'.  wrote  a  book  of  the  anostle's  traditions, 
cludi  12  necessarily  upon  them.  A  few  sh^ll '  as  Eusebius  wiLiies«efh,  lib.  3.  Ecd.  hi^f.  cap. 
serve  for  examole,  seeing  we  do  not  handle  30.  If  it  b'^  so  well  known  as-  you  say,  that 
cnmraDH  place«,  hut  answer  f.o  vain  c:iviila-  Igna'ius  wrote  such  a  book  of  apostolic  tra- 
tiori«.  T)".'!/.  4.  2.  Dut  Vi.  'M..  Dmf  'id:  53.  ha.  \  dition»,  how  nrove  vou  that  he  wrote  of  such 
8.  20.  John  20.  31.  2  Tim.  3.  15,  Ifi,  17.  And  aposiolic  triditions  as  were  uttered  bv  word 
wher'i  you  sny  you  have  to  the  contrary  plain  ;  of  mouth  and  not  contained  in  the  scriptures  ? 
scriptures,  it  is  false,  for  you  have  none  out  i  And  if  that  were  proved,  where  is  the  book 


S84 


II.  THESSALONIANS. 


that  we  miglit  see  what  they  were  ?  But  in  | 
truth  Ignatius  did  wriie  no  such  book,  but] 
contrariwise  did  testily  i!iat  the  tradition  9r  i 
doctrine  ot  the  apostles  was  exprcssi  d  in  { 
writing.  And  that  it  is  which  Eusebiiis  faith : 
He  exhorted  the  church  to  hold  last  the  tra- 
dition of  the  apostles,  "which  he  testilying, 
that  lor  certainty  it  vvup  already  contained  in 
writing,  thought  necessary  to  be  established 
or  diligently  observed." 

Teriulliau's  book  of  prescription  proveth 
that  all  heresies  are  later  thun  the  truth,  and 
that  no  heresy  can  deduce  their  errors  from 
the  apostles,  by  continual  succession  as  the 
church  could  do.  Of  apostolic  tradition  not 
taui^ht  in  the  scriptures,  he  speakeih  not,  but 
of  the  doctrine  of  the  apostles  first  by  them 
delivered,  and  so  preserved  in  the  church. 
And  as  he  requireth  Heretics  to  show  their 
offspring  from  the  apostles,  you  are  never 
able  to  prove  any  point  of  popery.  Contra- 
riwise, whatsoever  we  teach,  seeing  we  prove 
it  out  of  the  scriptures,  there  is  no  question  to 
be  made,  but  that  it  was  the  tradition  of  the 
apostles. 

11.  God"s  action  in  such  things,  is  not  only 
a  permission,  but  a  just  judgment  and  execu- 
tion of  the  same  against  the  reprobate,  which 
deserve  it.  So  be  Augustin's  words  :  "  The 
Apostle  doubted  not  to'  add,  and  say,  there- 
fore God  shall  send  unto  them  the  efficacy  of 
error,  that  they  may  believe  a  lie.  For  God 
shall  send,  because  he  slnll  bv  his  just  judg- 
ment permit  the  devil  to  do  those  things,  al- 
though he  do  them  of  an  unjust  and  m  iliir- 
nant  purpose.  That  all  mny  be  judged,  snith 
he,  which  have  not  believed  the  truth,  but 
have  consented  to  iniquity.  Therefore  bi'in<i 
first  judsied,  they  shall  be  seduced,  and  brin;^ 
seduced,  they  shall  be  judged,  but  bein^- 
judged,  thev  shall  bs  seduced  by  those  judg- 
ments of  God,  which  are  secretly  just,  and 
justly  secret,  bv  which  we  never  censsd  to 
judse,  since  the  becrinning  of  sin  of  the  rea- 
sonable creature.  But  bein^  seduced,  they 
shall  be  judged  in  the  Inst  and  tmnifest  judg- 
ment by  .Tesus  Christ,  which  shdljudiie  the 
just  most  justly,  who  himself  was  iudged 
most  unjustly."  By  this  it  nppearcth,  how 
honestly  you  deal  with  the  doctors,  to  con- 
clude your  pleasure  out  of  their  words,  con- 
trary to  their  meaning. 

Chaftetj  3. 

6.  Here  also,  we  transhfe  accordin<r  to  the 
true  sense  of  the  word,  and  of  the  Anostlo, 
avoiding  th?  word  of  tradition,  not  for  any 
evil  signification,  for  it  is  no  more  than  deli- 
very, but  bec-iuse  it  is  taken  of  you  for  nn 
unwritten  tr:idition,  wheii  the  Apostle  speak- 
cth  expressly  of  a  doctrine  delivered  in  wri- 
tintr,  and  therefore  your  collection  is  vain  and 
ch'ldish.  Yonrownvnlinr  Latin  interpreter, 
1  Cor.  11.2,  translateth  the  sime  word  prcf- 
ceptn,  precppis  or  in^itructions,  or  comm  md- 
ments,  or  ordinances,  whom  our  translations 
follow  in  this  place. 

10.  It  is  a  general  precept,  that  no  man 
■hould  live  iJIy,  though  all  men  cannot  or 


need  not  work  with  their  hands.  The  clergy 
ought  not  also  to  deserve  their  living  by  their 
paintul  labour,  though  it  is  hot  necessary 
nor  expedient  that  ihey  should  always  woik 
with  their  hands.  JN'eiiher  doth  Calvin  e- 
quire  any  such  thing  of  them  that  labour  n 
study  and  teaching.  But  against  the  Popish 
idle  monks,  friars,  and  the  rest  of  that  rabb  e, 
as  also  against  idle  priests,  this  text  is  strong, 
that  if  they  will  not  labour,  they  should  not 
be  maintained  by  the  sweat  of  other  men's 
brows.  Neither  is  this  a  natural  admonition 
only,  but  a  divine  precept,  that  every  man 
should  eat  his  own  bread,  ibr  otherwise  he  is 
a  thief  that  devoureth  other  men's  bread. 
You  say  that  same  of  the  clergy  did  ever  vo- 
luntarily occupy  themselves  in  teaching, 
writing,  graving,  painting,  planting,  sowing, 
embroidering,  or  such  like  seemly  and  inno- 
cent labours  ;  and  fiir  this  you  quote  Hiervm 
pra/dt.  in  Job,  and  hi  vita  Hilarion.  In  the  iorm- 
er  place  there  is  no  word  of  any  such  matter. 
But  Ilierom  defending  his  diligence  in  cor-» 
recting  the  old  translations  of  the  scripture 
against  the  envious,  saith,  "  They  that  will, 
let  them  have  the  old  books  written  either  in 
purple  parchments,  with  gold  and  silver  bur- 
dens, rather  than  in  books  drawn  out  in  let- 
ters of  an  inch  long,  as  they  say,  so  they  will 
suffer  me  and  mine,  to  hnve  our  poor  papers 
and  books  not  so  beautiful  as  well  correct- 
ed." In  the  other  place  he  saith,  that  Hila- 
rion "  digged  the  ground  with  a  mattock,  that 
the  labour  of  his  work  might  double  the  la- 
bour of  his  fasting,  and  also  weaving  baskets 
of  bull-ru'^hes.  he  followed  the  discipline  of 
the  monks  of  Egypt,  and  the  sentence  of  the 
apostle  ;  he  th:it  dotii  not  work,  let  him  not 
eat-."  So  that  of  such  exercises  as  you  speak 
of,  here  is  no  word.  Which  I  say  not  as 
though  I  thought  any  of  them  unlawful  for  a 
minister  of  the  church  to  exercise,  either  for 
his  recreation,  or  when  he  hath  leisure  from 
the  necessary  affairs  of  his  calling.  But  be^ 
cause  you  would  under  colour  of  these  idle 
occupations  and  some  of  them  perniciously 
abused,  as  engravintr, painting,  embroidering 
of  things  to  serve  idolatry,  excuse  the  idle-i 
ness  of  many  of  your  clergy,  who  when  they_ 
do  nothing  that  pertaineth  to  the  office  of 
ministers,  practise  such  matters  to  drive 
away  the  time  only,  as  others  do  waste  their 
time  in  tables,  cards,  bowls,  or  such  like  pas- 
times. But  let  us  see  how  you  excuse  the 
idleness  of  your  monks.  The  monks  of  the 
primitive  church  you  say  which  laboured, 
were  few  priests.  And  as  few  of  yours  do 
exercise  the  office  of  true  ministers  of  the 
true  church,  but  are  idle  priests,  to  say  mass 
and  sing  service,  and  fill  their  paunches.  The 
old  monks  you  say,  were  taken  from  servile 
works  and  handicrafts,  and  oftentimes  pro- 
fessed of  bondmen.  Admit  some  were  so, 
your  votaries  for  the  most  part  are  such,  as 
being  apt  for  no  srood  service  in  the  church 
or  commonwealth,  are  thrust  in  by  their 
friends,  or  else  driven  for  poverty,  to  seek  an 
idle  and  wealthy  life  in  those  dens  which  you 
call  cloisters.    Those  old  monks  you  say  did 


I.  TIMOTHY. 


285 


work,  as  some  of  your  nuns  do,  certain  hours,  men  preachers  ?  no,  but  they  serve  the  altar, 
And  what  lettcth  your  monks  to  work,  ex-  you  will  say,  because  they  say  mass.  A  sore 
cept  pcM-linps  their  full  bellies  ?  Augustin  in-  lubour,  for  which  they  should  be  spired  ;  but 
deed  opposed  himself  ajfainst  the  mystery  of  Augustin  meaticth  oflhem  that  laboured  in 
iniciuity,  working  in  the  idle  monks  of  his  the  niinistry  ot  ihe  gospel,  (■ithcr  preaching 
diys,  aid  did  write  sharply  against  them  ;  or  ministernig  the  sacraments,  or  else  study- 
evon  such  as  carried  about  with  them  coun- j  ing  to  make  tntmsdves  fit  for  such  service, 
terfeit  relics  of  martyrs,  to  keep  themselves  ]  and  such  indeed  are  not  bound  to  labour  with 
from  labou'-,  De  oper.  Monarh.  cap.  28.  But  j  their  hands,  if  they  may  be  otherwise  main- 
you  have  found  a  high  point  in  Auiiustin,  that  tained,  without  mjury  and  oppression  of  the 
the  religious  were  shaven  in  his  time,  be-  poor.  But  as  for  them  that  can  do  none  other 
c;iU3e  tuosc  disorderly  monks  were  c  died  ,  but  idol  service  in  s-ying  mass,  it  was  never 
CriiiUi,  as  shaven  monks  are  called  shave- 1  in  his  meaning  to  priviletre  them  from  libour, 
lings.  But  Criiiiius  doth  not  signify  him  that  j  for  all  had  their  hours  of  prayer  and  singing 
hafli  hair  on  his  head,  but  him  tliat  hath  long  j  of  Psalms  appointed.     As  for  gentlemen  that 


hair,  as  you  might  have  learned  out  of  Virgil 
calling  ihe  har()er,  Crinilus  Joppas.  And  Au- 
gusiin  hath  never  a  word  of  shaving,  but  of 
polling  or  clipping  the  hair  short,  which  he 
urgetn  not  as  proper  to  monks,  but  as  com* 
mon  to  all  Christians,  and  required  by  the 
apostle,!  Car.  11,  which  those  monks  toelude, 
did  say  ridiculouslv,  that  they  which  had 
gelded  themselves  for  the  kingdom  of  heaven, 
were  no  men,  aip.  32.  and  th-t  there  was 
no  nejessity  or  religion  in  p'jilincr  the  hair 
very  short.  HicroiTnTtestilieth  of  Hilirion,  he 
polled  his  head  once  a  year  on  Easter  dav. 
Yea  it.  is  to  be  proved,  thit  shaving  of  heads 
WIS  av.iiil  i]  as  heathenish  superstition,  as 
llinum  <,iiM  in  Etj-k.  /(ft.  13.  cnp.U,  who 
on;  el  ilni  s  i\  ing  of  Ezekiel  concerning  the 
priests,  "  ih  y  shall  neither  shave  their  hends, 
nor  suffer  their  hiir  to  grow  Ion?,  but  sh  dl 
poll  their  heads,"  saith,  '"  it  is  clearly  showed, 
that  we  ought  not  to  have  shiven' heads  as 
the  priests  and  worshipp:;rs  of  Isis  and  Sen- 
pis,  nor  suffer  our  h  lir  to  erow  long  down, 
which  is  the  p'operty  of  riotous  persons,"  &c. 
Y"U  sse  ihen  how  well  you  defetid  your 
shave'ings  by  the  ancient  fathers  aeainst  the 
new  Protestants.  As  for  nuns  cutting  their 
hair,  Hierom  speaketh  only  of  th"  virgins  and 
widows  in  the  momstpries  of  Egypt  and 
Syria,  who  us'^d  so  to  do  not  for  anv  religion, 
but  bacause  ihey  neither  entered  into"  anv 
baths,  nof  us'^d  any  o-l  'in  their  heads,  he  sai'h 
they   did  it,  "To  avoid  littlo  b'^as's,  which 


have  given  1  mds  and  goods,  there  are  not 
many  in  your  cloisters,  to  enjoy  that  privilege. 
And  yet  even  such  ought  to  exercise  them- 
selves in  study  or  some  oiher  profitable  ex- 
ercise, that  (heir  bodies  are  able  to  endure, 
'or  idleness  is  not  allowed  in  any  man.  There- 
fore in  vain  you  go  about  to  excuse  the  idle- 
ness of  your  Popish  monks  and  clergy,  of 
whom  m'my  neither  study,  nor  are  apt  for 
siudv,  neither  preach  nor  are  able  to  prearh, 
neither  serve  the  altar  in  painful  and  profita- 
ble labour,  but  in  idle  and  idolatrous  ex- 
ercises. 

14.  Our  obedience  to  our  pastors  is  such 
as  ought  not  to  hinder  our  duty  to  civil 
migistrates,  nor  our  obedience  to  civil 
magistrates,  our  duty  toward  our  spiritual 
pastors ;  and  each  office  hath  their  proper 
kind  of  hwful  correction  or  punishment. 

14.  This  proveth  not  that  all  Popish  cen- 
sures be  grounded  in  the  scrintures  and  ex- 
amples of  the  apostles,  hut  only  such  as  the 
apostle  sneaketh  o*",  and  the  scriptures  else- 
where alloweth.  But  that  a  priest  under  co- 
lour of  ecclesiastical  censure  should  deprive 
a  prinee  of  his  kingdom,  and  abselve  his  sub- 
jects from  the  oath"  of  obedience  given  unto 
him  ;  it  hath  no  warrant  in  the  word  of  God, 
bni  is  a  plain  note  of  Antichristian  tyranny. 
Where  you  have  the  cases  prescribed,  and 
appointed  by  your  canon  law,  wherein  men 
mny  r)artnke  with  them  that  are  excommuni- 
cated, other  than  cases  of  mere  necessity  and 


bresd  between  fh=!  skin  and  the  hnir,  and  ,  several  duty,  you  plav  fist  and  loose  at  your 
oth=r  fillhiness."  Thev  were  neither  so  super- 1  nle^sure.  As  also  pone  Grep^ory  in  his  last 
stitious,  nor  yet  so  nice  and  delicite,  as  j  bull  of  dispensation,  for  Papists  to  counter- 
Popish  nuns.  But  that  all  monks  are  not ;  feit  obedience  to  the  Queen,  until  he  could 
bound  to  work  and  labour,  you  prove  bv  Au- ;  find  some  means  to  despatch  her  of  the  pos- 
gustin.  that  such  as  preach  or  minister  the  si- '  sess'on  of  her  kingdom,  declareth  nlainlvthat 
craments,  or  s^rve  the  altar,  may  chillenge  j  no  conscience  of  ecclesiastical  censure, 
their  living  of  them  whom  they  serve  ;  and  i  but  respect  of  worldly  advantage,  carrieth 
all  religious  men  commonly  do  so  now,  you  j  him  hither  and  thither,  as  occasion  moveth 
say.    What  say  you,  be  all  your    religious  '  him. 


ANSWER  TO  THE  ANNOTATIONS  ON  THE  FIRST  EPISTLE  OF 
PAUL  TO  TIMOTHY. 

Chapter  1.  i  great  peace   and  agreement    among    tbem- 

3.  The  proper  mark  of  heretics,  is  to  teach    selves,  they  be  not  in  the  unity  of  the  Catho- 

otherwisa  thin  the  'ruth,  or  contnrv  to  it.    lie  church.      fie    teacheth   otherwise,    that 

But  if  the  teacher  find  men  entangled   witli    teacheth  otherwise  than  he  learneth  out  of 

pernicious  errors,  though  they  be  in  never  so  ,  the  scripture,  and  not  he  that  teacheth  other- 


286  I.  TIMOTHY. 

wise  than  men  be  falsely  persuaded.    There-  j  the   works  of  the   law.    And  whereas  it  is 
fore,  seeing  Luther  taught  not  otherwise  than  I  said,    chanty  is  the   end   and  perfecuon  of 


the  prophets  and  apostles,  his  doctrine  was 
not  odd.  siPHular,  and  new,  hut  Catholic,  an- 
cient, and  true.  Therefore  finding  inany  na- 
tions seduced  bv  the  errors  of  Antichrist,  he 
called  thum  hack  to  the  true  faith,  taught  bv 
the  apostles,  from  which  the  Popish  church 
had  made  a  manifest  revolt  and  apostacy. 
Yet  were  there  before  him  the  persecuted 
churches  of  God  i.T,  divers  nations  that  held 
the  same  true  faith  and  religion  that  he 
preached  to  the  Papists,  as  well  in  England, 
as  in  France,  Italy,  Germany,  Bohemia,  Mo- 
ravia, &c.,  who  with  all  the  churches  ot  the 
parts  of  the  world,  not  agreeing  with  the 
Romish  church,  by  this  wise  note,  must  hear 
nothing  taught  otherwise  than  they  are  per- 
suaded they  have  received  from  the  apostles. 
But  so  you  may  have  any  vain  show  of  rea- 
son to  retain  your  favourites  in  popery,  you 
care  not  what  become  of  the  truth,  and  of  the 
Catholic  Church  of  Christ. 

4.  All  Popish  fables,  no  less  than  Jewish 
fables,  being  contrary  to  the  laws  of  God,  are 
after  doctrines,  and  human  constitutions,  con- 
tained in  the  Popish  Cab;ila,  that  is,  tradition, 
and  in  tlie  Popish  Talmud,  that  is,  the  canon 
law  or  school  divinity,  l)ut  not  in  the  holy 
scripture.  But  the  doctrine  of  rhem  which  is 
grounded  u]ion  the  holy  scriptures,  which  are 
ihe  woid  of  trutii,  cannot  be  condemned  of 
fab'es.  Contrariwise,  Popery  that  is  builded 
upon  sucli  fabhs,  as  never  more  fond  were 
invented  to  maintain  heathenish  superstition, 
ahove  ail  other  heresies  may  be  entitled  he- 
retical fables.  For  the  fubles  of  the  Valenti- 
nians  and  Manichees,  th.ough  they  were 
monstrous  lies,  yet  they  are  exceeded  bv  the 
Popish  fables  of  relics,  of  Saints'  lives,  of  pur- 
gatory, and  of  feigned  miracles.  Neither  any 
heretics  or'schismatics  of  our  time,  for  fa- 
bulous inventions  may  be  compared  unto 
them. 

4.  Not  all  questions,  but  such  as  pertain 
not  to  the  edifying  of  God,  which  is  by  faith, 
are  to  be  avoided.  Those  contentions  and 
questions  which  have  been  necessarily 
moved  to  build  up  the  ruins  of  the  Church 
in  fiiith,  which  Antichrist  had  made  in  here- 
sy and  infidelitv,  have  brought  forth  great  in- 
crease of  good  life  and  true  devotion  in  them 
that  have  embraced  the  faith.  The  wicked- 
ness ihit  iiboundeth  is  rather  discovered  by 
the  light  in  most,  than  increased  in  any  by  the 
coming  of  the  light.  But  this  is  condemna- 
tion, saith  our  Saviour  Christ,  that  men  love 
darkness  ra'her  than  light,  because  their 
wnrits  rire  evil,  Jnhn  3. 

.5.  That  he  hnth  chnritv,  he  hnth  it  of  faith. 
It  may  he  rightly  snid,  s  ith  Aiigiistin,  thnt  all 
the  comm  hdments  of  God  pertain  to  f  dih 


the  law,  we  do  acknowledge  it  to  be  so,  but 
this  chartiy  is  in  no  man  before  faith,  by 
which  God  justifieth  the  ungodly  man,  neither 
in  any  justified  man  is  it  so  perfect,  that  he 
may  be  justified  thereby  through  the  cove 
naiit  of  the  law  ;  therefore  the  only  hope  of  all 
godly  men,  saith  Augustin,  groaning  under 
this  iiuirden  of  corruptible  fiesh,  and  in  this 
infirmity  of  our  life,  is  that  we  have  a  media- 
tor Jesus  Christ  ihe  righteous,  and  he  is 
the  propitiation  for  our  sins.  Ad  Bonifac.  lib. 
3.rup.5.  What  obstinate  blindness  then  is 
in  the  proud  hypocritical  Papists,  to  seek  their 
justificalion  in  their  works  ?  But  charity, 
you  say,  is  justice  itself,  and  the  formal  cause 
of  our  justification.  It  you  meant  that  justifi- 
cation, by  which  we  are  not  made  just  in  the 
sight  of  God,  but  declared  to  be  jnst  before 
men,  whereof  James  speaketh,  we  would 
not  greatly  contend  with  you.  But  when  you 
make  charity  the  formal  cause  of  our  justifi- 
cation before  God,  which  the  scripture  saith 
to  be  of  the  ungodly  man,  whose  sins  are  for- 
given, and  iherefifre  without  works,  what  ob- 
stinate blindness  possesseth  your  proud  and 
stubborn  hearts,  that  you  will  not  yield  to  so 
great  and  clear  light  of  truth  ?  As  Augusfin 
saith,  "  perfect  charity  is  perfect  justice,"  so 
he  saith  in  the  same  place,  "  that  no  man  hath 
perfect  charity  in  tb.is  life."  Whereof  it  fol- 
loweth,  that  no  man  is  justified  before  God 
by  that  charity  which  he  haih  in  this  life,  for  by 
imperfect  justice  we  cannot  be  perfectly  justi- 
fied, but  by  faith  we  are  prrfectiy  iustified  by 
the  justice  of  Christ,  which  of  God's  mere 
grace  is  given  unto  us.  Therefore  charily 
or  the  works  proceeding  thereof,  arc  no  cause 
of  our  justification  before  God  thronuh  Jesus 
Christ.  For  since  that  time,  saith  Augustin, 
good  works  begin  since  the  time  we  are  jus- 
tified, we  are  not  iustified  because  they  went 
before,  F/>.  120.  Honorolo. 

7.  Heretics  are  oftentimes  learned,  but 
never  rightly  lerrned  in  the  truth.  But  boast- 
ers of  learning  were  never  any  her:  tics,  more 
than  the  Papists,  which  neither  in  the  scrip- 
tures, nor  in  any  other  good  learning,  for  the 
most  part,  are  half  so  well  learned  as  they 
would  be  accounted.  Wliose  ignorance 
may  sometime  move  admiration,  not  only  to 
the  learned,  but  even  to  them  that  have  mean 
understanding: ;  but  their  impudency  in  lying, 
slandering,  forging,  fidsifying,  wrestinc,  and 
vain  collecting,  and  falsi' 'concluding,  pnssclh 
all  admiration  in  them  that  with  any  indifie- 
rent  ears  and  eyes  read  their  books  or  hear 
them  preach. 

The  apostles  had  e.xtraordinnrv  power  to 
afflict  the  bodies  of  men  that  obstinalely  op- 
posed  themselves   against  the   truth  :  but  it 


o-ily,  if  not  a  dead  faith,  but  that  living  faith  was  not  ordinary  in  all  them  thnt  had  power 
which  worketh  by  love  be  understood.  De  of  excommunication  in  the  primitive  church. 
fide  ftycT.cap.  22.  .       But  notwithstanding,   iust  excommunication 


We  L'ive  to  charity  her  due  commend 
tion,  and  yet  in  jiistificMtion  we  must  nrefer 
faith  before  charity.becansc  we  are  justified  by 
faith  without  the  works  of  charitv,  which  are 


bv  thein  that  have  lawfiil  authorifv  is  greatly 
to  he  ferred.  But  when  Anticiirist  sendeth 
out  his  thunderbolts  against  the  professors  of 
God's  truth,  it  is  not  to  be  regarded ;  and  ex- 


I.  TIMOTHY. 


2«7 


perience  of  these  thirty  years  in  England  | 
hath  showed  that  God  blessetli  wiiere  the  { 
pope  curseth.  That  whicli  Hierom  speuketli 
of  making  Clirist's  body  with  their  lioly ' 
mouth,  IS  of  making  the  sacrament  oi  Christ's 
bjdy  wherevyith  wcare  spiritually  n-jurislied, ! 
as  also  he  saith,  that  by  them  we  are  made  j 
Christians,  speaking  of  the  administration  of 
the  sacrament  of  baptism  which  we  receive 
by  them,  iiut  are  m  ide  Christians  properly  by 
tiie  wording  ot  God's  Spirit 

19.  They  iliat  have  not  a  good  conscience 
with  faitn,  may  fall  Warn  laith,  tind  make 
shipwreck  of  it,  but  it  is  not  a  lively  faith, 
where  y  a  man  is  .justified,  but  a  dead  taith, 
consisting  only  in  knowledge  of  the  principles 
ofrtligion.  But  they  that  are  justified  by  a 
live  y  faith  can  nev.r  finally  fall  from  it,  be- 
cause, whom  God  justifieth  he  alsoglorifieth. 
Horn.  6. 

Chapter  2. 
1.  August! n  proles^illg  how  hard  a  matter 
it  is  to  dis.iiiguiih  between  these  words, 
which  the  Apostle  useth,  endeavoureth  to 
sliow  this  disti.iction  in  that  which  all,  or  al- 
most all  the  church  doth  frequent,  meaning 
the  form  of  the  celebratioft  ot  ihe  Lord's  Sup- 
per. For  of  the  popish  mass  he  speakeih  no 
word.  And  if  the  apostle  had  purposed  in 
these  words  to  describe  the  mass,  lie  hath 
omitted  the  chief  and  almost  only  esseniial 
part  theri'of,  which  is  the  sacrifice  of  the  na- 
tural body  and  blood  of  Christ.  Therefore 
doubiless  the  apostle  speakelli  not  of  the  ce- 
lebration of  the  mass.  And  that  you  may 
know,  Aiigustin  speakeih  of  the  communion, 
and  not  of  fhe  mass,  his  words  are  plain,  which 
you  mangle  because  they  have  no  show  for 
your  mass.  "  We  may  take  precaiiones,  which 
we  make  in  the  celebraiion  of  the  sacraments 
before  that  which  is  on  ihi'  Lord's  table  be- 
gineth  to  be  blessed,  Orationes,  prayers,  when 
that  is  blessed  and  sanciified,  and' broken  to 
be  distributed,  all  which  petition  the  whole 
church  in  a  manner  concludeth  with  the 
Lord's  praver."  Then  discoursing  a  little 
upon  ihe  Greek  word  TTpoTtvx,i,  he  nddeih  : 
"  If  more  usually  in  the  scriptures,  a  vow  is 
calle  1  cvx'i,  except  the  general  name  of  prayer, 
th  it  prayer  is  properly  [o  be  understood,  which 
we  make  accordmg  to  a  vow.  And  all  those 
things  are  vowed  vvhich  are  offered  to  God, 
especially  the  oblation  of  the  holy  altar,  in 
which  s  crament  that  our  greatest  vo.v  is  set 
forth,  wherein  we  vow  th-it  we  will  abide  in 
Christ,  and  in  the  fellows'.iip  of  the  body  of 
Chris',  of  which  thing  it  i.'-,  a  sacrament,  that 
we  being  mniy,  are  one  biead  and  one  l)0(ly. 
Therefore  in  the  sanciification  and  prepara- 
tion of  the  distribution  thereof,  I  think  the 
apo-tle  commanded  properly,  that  prayers 
should  be  made,  which  some  unskilfully  in- 
terpreted adorations,  for  that  is  accordins  to 
a  vow,  which  in  the  scriptures  is  most  com- 
monly cillerl  'vxn-  But  iulerpellalinnes  are 
made  when  the  people  is  blessed.  For  when 
the  prelates  as  advocates  do  offer  unto  the 
most  merciful  power  those  whom  they  have 


by  imposition  of  hands  undertaken,  which  be- 
ing ended,  and  so  worthy  a  sacriiment  re- 
ceived, thanksgiving  concludeth  all  things." 
This  is  the  very  order  of  our  communion, 
which  was  the  order  of  the  celebra;ioii  ot  the 
comnmnion  in  Aui^ustin's  time,  where  no 
sacrifice  is  ottered,  but  ot  thanksgiving  lor  the 
deaihol  Christ,  and  of  ourselves  to  continue  al- 
ways in  the  unity  ol  Christ's  body.  Emh.  y.  I, 
od.  Tim.  Hieroiii  hath  not  refpect  to  ihe  cele- 
bration of  the  Lord's  Supper,  in  that  he  saiih, 
bu;  by  that  form  ol  prayer  which  Christ  lauiiht 
liis  apostles,as  by  other  scriptures  he  contuieih 
the  Pelagians.  His  words  are  these  .-  "  S'> 
he  taught  his  apostles,  that  believing  the  sue- 
rifice  of  his  body,  they  should  be  bv)ltl  daily  to 
speak.  Our  Faiher,"  &c.  But  according  to 
your  fancy  and  false  interpretation,  the  Lord'a 
prayer  should  never  be  said  but  at  ma?s, 
which  Christ  taught  his  apostles.  noHipon  pre- 
sumption of  their  own  merits,  but  irusiiug  in 
the  sacrifice  ol  his  death,  to  utter  daily. 

Epiphanius  speakeih  of  public  prayers  used 
in  the  liturgy,  but  without  any  respect  to  this 
text,  for  any  thing  that  can  be  gathered  of  his 
words. 

Chrysostom  showeth  expressly,  that  he 
meaneth  not  of  the  lirur<ry,  but  of  morning  and 
evening  prayers.  "The  faithful,"  saith  he, 
"do  know  it,  how  every  day  in  the  morning, 
and  in  the  evening,  prayers  are  poured  tonli 
to  the  Lord,  how  obsecrations  are  made  by 
the  church,  for  all  the  world,  for  kings,  and 
all  that  are  in  authority." 

Ambrose  also  speaketh  generally  of  the 
public  prayers  of  the  church,  not  referring 
them  to  the  liturgy  or  celebration  of  the  Lord's 
Supper. 

rrosper  saith,  that  this  law  of  prayer  is  kept 
not  only  of  the  priests,  but  of  all  thetaithful 
throu<'hont  the  world,  without  any  relation 
unto  tlie  liturgy.  And  so  we  understand  the 
text,  principally  of  public  prayers,  and  accord- 
ing to  them,  of  all  Christian  men's  private 
prayers.  What  cause  you  had  therefore  to 
challenge  such  profound  sense  of  the  scrip- 
tures unto  the  popish  church,  and  to  charge 
us  with  profane,  popular,  and  light  skim- 
ininff  them  over,  let  all  indifferent  men  judcre, 
by  ihose  your  quotations  of  the  holy  fathers. 
That  1  speak  nothing  of  your  doL'srish  elo- 
quence, where  you  ascribe  unto  the  holy  scrip- 
ture, a  certain  profane,  popular,  and  lisiht  .»kim, 
which  is  gathered  of  us,  how  reli!.'i  'iisly, 
learnedly,  and  jiravely,  let  wise  men  judge, 
and  God  himself  revense. 

2.  While  you  would  most  absurdly  ground 
your  popish  sacrifice  of  the  mass 'upon  the 
public  prayers,  here  prescribed  by  the  apostle, 
you  shall  fall  into  the  same  peck  of  troubles, 
that  AuKustin  in  the  phice  by  yon  quote  I, 
placeth  the  Pelagian.  That  for  infants  whit'h 
are  not  baptized,  would  have  "  daily  oblations, 
and  the  sacrifices  of  the  holy  priests  continu- 
ally offered  for  theni."  So  you.  finding  in  this 
text,  that  heathen  kings  must  be  commended 
in  these  prayers,  and  minding  in  any  case  to 
gain  oblation  and  sacrifice,  whereof  the  apos- 
tle speaketh  not,  with  these  prayets,  are  driven 


I.  TIMOTHY 


to  say,  that  the  priests  more  properly  and 
particularly  offer  the  holy  sacrifice  for  Chris- 
tians, than  for  heuihen  prince?,  as  thoiigii  it 
were  oflereil  also  (or  ihem  that  are  not  the 
members  oi  Chris;,  though  not  so  properly, 
nor  particularly.  Auuustin  saiih  :  "  Behold 
another  jiult,  Irom  whence  he  should  never 
come  lorih,  except  he  repent  that  he  hath  said. 
For  who  would  offer  the  body  of  Christ,  ex- 
cept it  be  for  them  that  are  members  of 
Christ  ?"  Wherefore  you  must  either  repent 
that  you  say,  of  the  oblation  or  holy  sacrifice 
offered  tor  them  in  any  sort,  or  else  you  must  1 
take  p.irl  with  the  Pelagian  against  Augus- 
tin,  sviiich  yi)u  are  ready  enough  to  do. 

4.  God  will  have  men  of  all  sorts  to  be  sa- 
ved, as  well  as  kings,  as  subjects,  but  not; 
every  particular  man,  according  to  his  secret] 
counsel :  for  then   all   should  be  saved,  and  i 
none  damned.    The  judgments  of  God,  con- 
cerning the  damnation  and  reprobation  of  the 
wicked,  are   often   secret,  but   always  just. ! 
Your  disiincti.rn  of  God's  conditional  will,  doth  '' 
not  satisfy  the  question,  nor  avoid  the  diffi- 
culty which  you  would  escape,  that  the  dam- 
nation of  men  is  not  to  be  imputed   to  God.  i 
For  no  man  hath  will  to  accept  the  general  j 
medicine  'hat  God  hath  prepared,  but  those 
whotn  God  vouchsafeth  by  his  grace  to  make  ! 
willing  to  accept  it.    This  is  the  resolution  ofj 
Augustin,  in  all  those  places  which  you  quote, 
after  much  debating  of  the  question.     That  I 
the  riyht  sense  is,  that  God  will  have  some  of 
all  sorts  saved,  not  all  of  every  sort,  and  spe- 1 
cially  Eiich.  c.  103.    "  He  will  have  all   men  i 
to  be  saved,  not  that  there  is  not  any  man  [ 
whom  he  will  not  have  to  be  saved,  which 
would  not  work  miracles  among  them,  whom 
he  saiih  that  they  would  have  repented,  if  he 
had  done  them  :  but  that  we  understand  by  all 
men,  all  kinds  of  men,  by  what  difference  so- 
ever they  are  distributed,  kings,  private  men, 
noble,  innoble,  high,  low,  learned,  unlearned." 

5.  Here  we  are  noted  of  too  much  peevish- 
ness and  siiiiefiilness,  because  we  snv,asthe 
Apostle  saith,  that  we  have  one  only  Mediator 
.fesus  Christ.  And  with  many  words  we  are 
tnught,  as  if  we  were  yoimg  children,  what  a 
Mediator  is,  and  how  Christ  is  our  only  Me- 
diator, when  as  indeed  there  is  nothing  brought 
but  the  -common  blind  distinction,  that  Christ 
is  our  only  Mediator  of  redemption,  but  not 
of  intercession.  But  the  Apostle  speakeih 
so  plainly  of  prayer  and  intercession,  as  that 
distinction  cannot  serve,  therefore  retaining 
it  indeed,  but  being  ashamed  plainly  to  use 
if,  in  circumstance  of  words  you  bring  in 
nothing  else  but  it.  And  first  you  tell  us  that 
we  understand  not  what  it  is  to  be  a  Media- 
tor. In  that  sense  Paul  doth  a'tribute  it  only 
to  Christ.  Yes,  God  be  thanked,  we  need 
not  learn  of  you.  The.dphylant,  A!cx.  M.  Ep. 
jMifch.  1.  But  let  us  hear  w  hat  von  take  upon 
von  to  teach  us.  "  To  be  thus  a  Mediator,  is  to 
befJod  and  man.  to  he  that  one  eternal  Priest 
and  Redeemer,  which  hv  his  death  has  recon- 
ciled IIS  to  God,  and  paid  his  blood  as  a  full  and 
Bunicicnt  ransom  for  all  our  sins."  Praise  be 
to  God,  we  never  thought  otherwise  of  our 


Saviour  Christ,  and  Would  God  you  would  al- 
ways abide  by  this  doctrine.  For  then  you 
would  give  over  your  blasphemous  priest- 
hood and  sacrifice,  your  purgatory,  and  me- 
rits of  works,  and  trust  only  in  Jesus  Christ 
our  lull  and  perfect  Redeemer.  "That  he  is 
the  singular  advocate  and  patron  ol  man- 
kind, that  by  himself  alone,  and  by  his  own 
merits,  procureth  all  grace  and  mercy  to 
mankind  in  the  sight  of  his  Father,  none 
making  any  intercession  for  him,  nor  giv- 
ing any  grace  or  force  to  his  prayers,"  &c. 
If  you  would  abide  by  this  confession,  or  did 
believe  as  you  say,  you  would  nor  make  so 
many  advocates  and  patrons  of  m'ankind,  as 
you  do  ;  you  would  not  defend  this  prayer 
of  your  Popish  Church:  Taper  Thovias  ^an- 
guinem.,  ^c,  "By  the  blood  oi  Thomas, 
which  lor  thee  he  did  spend,  make  us,  Christ, 
to  climb  whither  Thcnnas  did  ascend."  Nor 
a  thousand  other,  in  which  you  pray  by  the 
merits,  by  the  intercession,  by  the  help  of 
this  Saint,  or  that  Saint  to  be  heard,  to  bn 
helped,  to  be  saved,  &c.  As  in  the  mass  of 
one  Apostle.  Exuudi  Domhi/;  ^c.,  "  Loid 
hear  thy  people,  praying  with  thee  patronace 
of  thy  holy  Apostle  N.  that  being  always  de- 
fended by  thy  aid,  they  may  serve  thee  with 
secure  devotion.  vSlc.  Lord  we  rehearsing 
the  solemnities  of  thy  blessed  Apostle  N. 
beseech  thee,  that  by  his  aid,  we  may  receive 
thy  benefits,  for  whom  we  offer  to  rhee  the 
sacrifices  of  praise."  In  the  birth  of  one 
martyr  :  "  Lord  be  present  at  our  supplici- 
tions,  and  by  the  intercession  of  thy  blessed 
martyr  N.  bestow  upon  us  graciously  thy 
perpetual  mercy."  In  the  mass  of  any  con- 
fessor :  "  Lord  receive  the  sacrifice  of  the 
reconciliation  and  praise,  which  by  thy  bless- 
ed coifessor  N.  coming  between,  may  bring 
us  to  pardon,  and  may  appoint  this  action  into 
perpetual  grace."  In  the  mass  of  Rock,  the 
Post  communion  :  "  Lord  we  have  received 
thy  holy  things,  remembering  the  merits  of 
Rock,  perform  we  beseech  thee,  that  we 
may  hoth  be  defended  by  his  faithful  aid,  and 
also  profitbv  his  noble  example."  Of  Adeirn: 
"OGod,  which  this  day  hast  lifted  up  Adelm 
to  etern  1  joys,  we  beseech  thee  let  tliy 
mercy  bring  us  thither  by  his  merits."  The 
conclusion  of  all  these  collects,  as  of  many 
other  such,  is  that  whereof  you  bras  so  often, 
per  Christum  Dominum,  ^c,  "  By  Christ  our 
Lord."  So  that  Christ  is  your  mediator,  ad- 
vocate, and  patron,  with  the  patronage,  and 
by  the  aid  of  an  apostle,  by  the  intercession 
of  a  martyr,  by  the  intervention  of  a  confessor^ 
by  the  remembrance  of  th"  merits,  and  by 
the  faithhil  aid  of  Rock,  bv  the  merits  of 
Adelm,  and  such  like.  Where  you  say, 
"That  none  of  you  asketh  either  ernce  in 
this  life,  or  glory  in  the  next,  hut  bv  him,"  the 
public  prayers  of  your  Antichristian  Church 
reprove  your  falsehood  ;  for  you  ask  of 
Christ  himself  eternal  life,  by  the  l)Iood  of 
Thomas,  besides  many  other  requests  that 
you  make  unto  Saints,  without  nny  mediation 
of  Christ,  as  that  horrible  blasphemy  of  yours 
declareih  to  the  Virgin  Mary  :  "  Entreat  the 


I.  TIMOTHY. 


28'J 


Father,  command  thy  Son,"  or  that  which 
Bonaventura,  a  Saint  ot  yours,  ullercth  in 
tliese  words,  "  By  the  right  ot  a  mother,  com- 
mand thy  Son,  compel  God  to  be  mercitul  to 
einners."  With  inhnite  like  blasphemies, 
perverting  the  whole  Psalter  ot  David,  all  to 
the  honour,  or  rather  to  (he  dishonour  of  the 
blessed  Virgin.  "  But  the  adversaries,"  you 
say,  "do  think  too  basely  ot  (Jiirist's  media- 
tion, if  they  imagine  this  to  be  liis  only  pre- 
rogative, to  pray  for  us."  Surely  we  do  not 
imagine,  but  being  taught  by  the  scripture, 
both  here  and  elsewhere,  we  know  most  cer- 
tainly, that  the  otfice  of  intercession  pertain- 
eth  unto  Christ,  as  part  oi  his  mediation.  For 
Paul,  speaking  here  of  intercession,  saith,  he 
is  our  only  Mediator,  to  make  our  prayers 
acceptable  and  effectual.  Likewise  the  Apos- 
tle to  the  Hebrews,  saith,  he  liveth  always  to 
make  intercession  tor  us.  Hcb.  7,  25.  But 
why  should  you  imagine  that  we  think  so 
basely  of  Christ's  mediation,  when  we  do  at 
all  times,  and  in  all  places  acknowledge  him 
to  be  our  only  Mediator  of  redemption,  sal- 
vation, intercession;  and  strive  for  nothing 
more,  than  that  the  whole  glory  of  our  salva- 
tion, from  the  beginning  to  the  end,  should  be 
ascribed  to  him,  as  to  our  only  and  most  suf- 
cient  Mediator?  Another  argument  of  like 
force  it  is,  "that\ye  think  so  basely  of  Christ's 
mediation,  if  we  imagine  that  you  make  the 
Saints  your  mediators,  in  that  sort  as  Christ 
is,  when  you  desire  them  to  pray  for  you." 
Although  we  were  deceived  in  our  imagina- 
tion, of  your  making  of  Saints  mediators,  yet 
it  followeth  not,  that  we  therefore  think  too 
basely  of  the  mediation  oi  Christ.  But  that 
we  be  not  deceived,  nor  do  falsely  charge 
you,  you  said  before,  that  you  do  "acknow- 
ledge Christ  in  such  sort  to  be  our  singular 
advocate  and  patron,  but  by  hmiself  alone, 
and  by  his  own  merits,  procureth  all  grace 
and  mercy,"  &c.  And  yet  your  usual  prayers, 
taken  out  of  your  Portuis,  do  cry  out  against 
you,  whereunto  1  will  add  some  out  of  your 
English  primers,  printed  in  Queen  Mary's 
time,  of  like  or  worse  blasphemy.  "  Holy 
Mary  mother,  most  pure  of  virgins  all,  mother 
and  daughter  of  the  kin^  celestial.  So  com- 
fort us  in  our  desolation,  tliat  by  thy  prayer  and 
special  mediation,  we  may  enjoy  the  reward 
of  the  heavenly  reign.  Holy  mother  of  God, 
make  thy  petition,  that  we  may  deserve 
Christ  and  his  promission.  We  beseech  thee  of 
thy  pity,  to  have  us  in  remembrance,  and 
make  means  for  us  unto  Christ,  that  we  being 
supported  through  thy  help,  may  deserve  to 
attain  to  the  kingdom  of  heaven.  Grant 
that  through  the  intercession  of  the  virgin  thy 
mother,  we  may  be  delivered  trom  this  pre- 
sent heaviness,  and  have  the  fruition  of  eter- 
nal gladness.  The  dolorous  compassion  of 
God's  sweet  mother,  bring  us  to  the  bliss 
of  Almighty  God  the  Father.  But  no  Catho- 
lic," you  say,  "can  or  dare  think  or  speak  so 
base'y  unto  Christ,  to  de.-:ire  him  to  pray  for 
us,  but  you  say.  Lord  have  mercy  upon 
us,  Christ  have  mercy  upon  us,  and  not 
Christ  pray  for  U5,  as  you  say  to  our  lady 


and  ihc  rest."  Indeed  our  Saviour  Christ 
saith,  after  he  hath  by  his  mediation  and  in- 
tercession brought  us  unto  the  favour  ot 
God.  In  that  day  you  shall  ask  in  my  name, 
and  I  say  not  to  you,  that  1  will  pray  to  the 
l"'aiher  tor  you,  tor  the  Father  himselt  loveth 
you.  John  10.  20.  If  then  the  prayer  ol 
Christ  to  God  his  Father  be  needless  for  us, 
what  use  is  there  of  the  prayers  of  other 
creatures  ?  But  you  would  have  men  think, 
you  give  a  singular  prerogative  to  Christ, 
wiieii  you  desire  him  to  have  mercy  upon 
you,  as  though  you  did  not  likewise  desire 
other  creatures  to  have  mercy  upon  you.  In 
the  plimer  atoresaid,  you  pray  thus  ;  "  O 
thou  meek  mother,  have  mercy  therefore  on 
wretches,  for  whom  thou  hadst  these  pains 
all,  seeing  thy  Son  that  vine  cluster  pressed 
sore,  and  from  the  pestilence  of  death  eter- 
nal, keep  us,  by  avoiding  the  fiend  infernal, 
and  join  us  with  them  which  rewarded  bo 
with  eternal  life,  seeing  the  Deity."  And 
ill  your  Latin  Portuis,  "OMary,  pure,  chaste, 
godly,  have  mercy  on  us  wretches.  Virgin 
mother,  make  thy  Son  reconciled  unto  us. 
Let  the  wisdom  of  the  Father  save  us,  by 
the  prayers  of  the  mother.  O  virgin  worthy 
of  God,  be  favourable  to  us  that  pray.  She 
that  hath  brought  forth  the  flower,  let  her 
give  us  the  savour  of  the  flower.  O  Virgin 
Mary,  preserve  thy  servants.  Let  the  me- 
rits of  Mary  bring  us  to  the  kingdom  of 
heaven."  By  these,  and  many  other,  it  is 
manifest,  that  howsoever  you  would  hide 
your  blasphemous  intercession  of  Saints,  the 
Popish  Church  doth  invocate  Saints  in  such 
sort,  as  Christ  only,  by  your  own  confession, 
is  to  be  invocated.  And  if  you  did  but  only 
desire  the  prayers  of  Saints  departed,  as 
some  of  the  ancient  fathers,  about  four  or 
five  hundred  years  after  Christ,  being  de- 
ceived by  the  mystery  of  iniquity,  preparing 
a  way  to  Antichrist,  began  to  invocate  them, 
as  \ve  desire  the  prayers  of  the  Saints  yet 
living,  the  error  were  much  less :  but  yet, 
seeing  we  have  no  %rarrant  so  to  do  out  of 
the  holy  scriptures,  and  even  that  kind  of 
invocation  by  consequence,  implieth  great 
absurdities,  you  were  not  to  be  excused. 
To  pray  one  for  another  in  this  lite,  is  a 
duty  of  charity,  commended  in  the  scripture, 
which  we  are  bound  to  yield,  and  require 
one  for  another,  and  is  nothing  injurious  to  the 
mediation  of  Christ.  For  we  do  not  so  desire  the 
godly  living  to  pray  for  us,  as  that  by  their 
worthiness  we  are  brought  into  the  favour  of 
God,  t)ut  as  the  members  of  the  same  body 
of  Christ,  we  join  in  mutual  prayers,  they 
for  us,  and  we  for  them,  as  we  have  war- 
rant in  the  holy  scripture.  But  to  pray  to 
Saints  departed,  we  have  no  warrant,  com- 
mandments, promise,  or  approved  example. 
Wherefore  such  invocation  is  at  the  least  su- 
per.'Jiition,  and  will-worship.  Beside  that,  it 
is  injurious  to  the  mediation  of  Christ,  and 
the  mercy  of  God,  who  without  any  suflrage 
of  others,  hearcth  us  himself,  and  hath  pro- 
mised to  grant  all  our  requests,  made  in  the 
name  of  Jesus  Christ  his  Son.    John.  16.  23. 


230 


I.  TlMOTilY, 


1  John  5.  14.  Whereupon  Ambrose  saith, 
"  Therefore  we  are  brought  into  the  presence 
of  kings  by  tribunes  and  countries,  because 
the  king  is  a  man,  and  knoweth  not  to  whom 
he  ought  to  commit  the  commonwealth  :  but 
to  obtain  the  favour  of  God,  from  whom  no- 
thing is  hidden,  for  he  knoweth  the  worthi- 
ness ot  all  men,  there  is  no  need  of  any  to 
entreat  lor  us,  but  a  devout  mind.  For  where- 
soever such  a  one  speaketh  unto  God,  he 
will  answer  him.    In  ep.  ad  Rom.  cap.  1. 

So  saith  Chrysostom,  "  There  is  no  need 
of  any  porter,  there  is  no  need  of  any  media- 
tor, there  is  no  need  of  any  minister,  but  say 
thou  thyself,  Lord  have  mercy  upon  me,  and 
God  will  be  present,  while  thou  art  yet  speak- 
ing, he  will  say,  I  am  come."  Ex  variis  in 
Matt,  locis,  Horn.  17.  You  see  therefore,  that 
suffrages  of  Saints  departed  are  needless,  and 
yet  you  are  not  content  with  suffrages  or  pray- 
ers ;  but  you  ascribe  unto  them  all  that  is  proper 
to  Christ,  even  reconciliation  unto  God,  as  in 
that  blasphemous  prayer  in  the  English  pri- 
mer is  manifest.  "  Hail  Queen,  mother  of 
mercy,  our  life,  our  sweetness,  our  hope,  unto 
thee  we  do  cry  and  sigh,  weeping  and  wail- 
ing. Come  off  therefore  our  patroness,  cast 
upon  us  thy  pitiful  eyes,  and  alter  this  our  ba- 
nishment, show  to  us  the  blessed  fruit  of  thy 
womb.  O  gate  of  glory,  be  tor  us  a  reconci- 
liation unto  the  Father,  and  the  Son  :  from  the 
wretched  their  faults  expel,  wipe  the  spots  of 
sins  unclean,"  &c. 

Touching  the  word  mediator,  so  Christ 
may  have  that  which  is  proper  unto  him,  as 
very  God  and  man,  we  contend  not  for  the 
sound  of  words  and  syllables.  Cyril  saith,  that 
many  of  the  Saints  used  the  ministry  of  media- 
tion, as  Paul  himself,  Moses,  Jeremy,  &c.,  in 
this  life  :  but  in  Heaven  only  Christ  is  our 
mediator  and  advocate  with  the  Father,  and 
our  only  Saviour,  although  men  in  this  life 
be  called  saviours  and  redeemers,  which  be 
ministers  and  instruments  of  God's  salvation 
and  redemption.  Which  offices  and  minis- 
tries, except  you  can  prove  by  the  scriptures 
to  be  appointed  to  the  Saints  departed,  you 
strive  in  vain  for  the  terms.  You  have  in- 
deed distributed  the  several  offices  and 
charges  unto  Saints,  and  appointed  us  several 
patrons  for  all  purposes  :  as  nations  ;  France 
to  Denis,  England  to  George,  Scotland  to  An- 
drew. And  diseases  ;  tooth-ache  to  Apollo- 
nia,  the  pestilence  to  Rock,  the  ague  to  Pe- 
tronilla.  Beasts;  as  hogs  to  Anthony,  horses 
to  Loye,  &.C.  Degrees  of  men  and  occupa- 
tions ;  scholars  to  Gregory,  soldiers  t6  jMor- 
ris,  physicians  to  Cosmus  and  Damianus, 
painters  to  Luke,  shoemakers  to  Crispin  and 
Crispianus,  for  fire  Agatha,  for  the  sea  Ni- 
cholas, for  corn  lodocus,  for  wine.  Urban, 
&c.  But  by  what  warrant  from  God,  you 
are  not  able  to  show  out  of  his  word.  But 
because  you  are  not  ashamed  to  say  that 
Cyril  doth  plainly  confute  all  our  cavillations 
ngainnt  the  mediation  of  Saints,  i  will  set 
down  his  own  words.  In  the  same  epistle 
he  saith,  "  There  is  one  God,  and  one  Me- 
diator of  God  and  man,  even  Jesus  Christ, 


which  hath  given  himself  to  be  a  redemp- 
tion for  all.  Jesus  Christ  is  the  Media- 
tor of  God  and  men,  not  only  because  he 
hath  reconciled  men  to  God,  but  also  because 
naturally  and  substantially,  he  is  God  and 
man  in  one  person.  For  by  this  means  God 
reconciled  our  natiire  to  himself:  for  else 
how  should  Paul  have  called  Christ  our  one 
Mediator  ?  For  many  of  the  Saints  have 
used  the  ministry  of  mediation  :  and  Paul 
himself  crieth  out,  we  desire  you  for  Christ, 
be  ye  reconciled  to  God.  Moses  also  was 
a  mediator,  for  he  ministered  unto  the  child- 
ren of  Israel  the  law  given  by  God.  Also 
blessed  Jeremy  was  a  mediator,  especially 
when  he  cried  unto  God.  Remember  me 
standing  before  thee,  to  speak  good  things 
for  them,  what  need  many  words?  Every 
one  of  the  Prophets  were  mediators,  and 
every  one  of  the  Apostles  :  how  then  is  Christ 
the  only  mediator  of  God  and  men?  But 
that  his  mediation  is  new  and  unheard  of  in 
any  other :  but  it  is  not  impertinent  also, 
briefly  to  express  the  manner  how  he  is  a 
mediator.  That  which  joineth  together  to 
things,  as  a  mean  or  midst,  is  of  necessity 
touched  of  both,  and  after  this  manner,  divers 
things  are  joined  together  by  the  midst. 
And  Christ  is  mediator  of  God  and  man,  be- 
cause in  him  being  one,  God  and  man,  are 
joined  together." 

Are  not  these  words  very  pregnant  for  you, 
to  make  so  great  a  vaunt  oi  them  ?  He 
proveth  that  only  Christ  is  a  mediator  pro- 
perly, whereas  all  the  Prophets  and  Apos- 
tles, while  they  lived,  were  ministers  of  his 
mediation,  and  thereiore  might  improperly  be 
called  mediators.  But  "  if  the  name  of  sa- 
viour and  redeemer,  be  in  the  scriptures 
given  to  men  without  derogation  unto  Christ, 
you  ask  what  we  can  say,  why  there  may 
not  be  many  mediators  in  an  inferior  decree, 
to  the  only  and  singular  mediator."  First, 
we  say,  there  is  great  difierence  between 
temporal  deliverance  and  redemption,  in  re- 
spect whereof  men  are  called  saviours  and 
redeemers  in  the  scripture,  and  the  spiritual 
and  eternal  salvation  and  redemption,  which 
only  Christ  has  purchased  unto  us :  and 
therefore  you  might  as  well  say,  seeing  the 
name  of  God  and  Christ  in  the  scriptures  is 
given  to  men,  as  unto  princes  and  prophets, 
why  may  you  not  say,  that  there  maybe 
many  Gods  and  Christs  in  an  inferior  degree 
to  him,  which  is  only  God  and  Christ  and 
in  the  office  of  the  eternal  salvation  and  re- 
detiiption  ?  Secondly  we  say,  that  these 
which  in  the  scriptures  are  called  saviours 
and  redeemers,  are  by  God  appointed  for  such 
temporal  deliverance  and  redemption  :  show 
the  like  appointment  in  the  scriptures  of 
Saints  departed,  to  be  mediators  of  eternal 
salvation  and  ndemption,  in  an  inferior  de- 
gree to  Christ,  our  only  mediator  and  advo- 
cate, and  we  will  shake  hands  with  you.  But 
this  if  you  cannot  do,  think  not,  but  we  have 
enough  to  say,  why  Christ  should  be  our  only 
mediator  and  advocate  in  Heaven  with  God 
his  Father,  so  that  he  shall  have  have  no 


I.  TIMOTHY. 


inferior  mediators  and  advocates  under  him. 

To  Bernard's  authority,  who  was  more  than 
a  thousand  years  after  Christ,  I  oppose  Am- 
brose, which  was  seven  hundred  years  elder 
than  he,  who  saith  in  the  place  be  tore  re- 
hearsed :  "  We  have  no  need  of  any  sutira- 
gator,"  much  less  of  a  mediator,  "unto  God." 
The  place  of  Basil  is  forged  and  counterfeit, 
as  many  other  are,  in  that  idolatrous  Council, 
to  maintain  idolatry,  and  this  most  manifestly, 
because  Julian  the  Apostate  "being  utterly  re- 
volted from  the  faith,  was  not  to  be  prayed 
for :  but  public  prayers  were  made  in  the 
church  against  him,  and  not  for  him.  Theodo- 
ret.  Hist.  lib.  3.  cap.  9.  and  17. 

I  conclude  with  the  words  of  Augustin, 
contr.  Farm.  lib.  2.  cap.  8.  "  If  the  Apostle 
had  said  so :  These  things  have  1  written 
unto  you,  that  you  should  not  sin  :  but  if  any 
man  sin,  you  have  me  a  mediator  with  the 
Father,  and  I  do  by  my  prayer  obtain  pardon 
for  your  sins,  as  Parmenianus  in  a  certain 
place,  placed  the  bishop  a  mediator  between 
the  people  and  God,  what  good  and  faithful 
Christian  could  abide  him  ?  who  would  be- 
hold him  as  an  Apostle  of  Christ,  and  not  as 
Antichrist  ?"  God  give  us  grace  therefore 
still  to  detest  your  Antichnstian  doctrine, 
and  practice  of  many  mediators,  and  with  the 
Apostle  Paul  in  this  place,  to  acknowledge 
our  Saviour  Christ  to  be  our  only  mediator 
with  God,  both  of  intercession  and  redemp- 
tion. 

12.  Although  women  are  forbidden  to  teach 
publicly,  yet  they  ought  according  to  their 
know^ledge  to  instruct  their  family  privately: 
and  God  hath  sometimes  extraordmarily  used 
the  ministry  of  women  to  the  convening  of 
great  nations.  Neither  doth  Paul  reprove 
woinen  for  talking  of  the  scripture,  which, 
so  it  be  with  modesty  seemly  for  the  sex,  is 
greatly  commended  by  Hierom  in  many  vir- 
tuous women.  Yea  he  e.\horteth  Laeta,  a 
godly  matron,  to  season  the  tender  tongue  of 
her  young  daughter  with  sweet  Psalms. 
"Let  them  seek  her,"  saith  he,  "in  the  jour- 
ney of  this  world,  among  the  multitude  and 
frequence  of  her  kinsfolks,  but  let  them  find 
her  no  where  else,  but  in  the  closet  of  the 
scriptures,  inquiring  of  the  Prophets  and 
Apostles,  of  her  spiritual  marriage."  And 
as  evil  women  have  been  sometimes  promo- 
ters of  heresy,  so  have  good  women  been 
promoters  of  true  reUgion,  and  have  given 
their  life  for  the  testimony  of  the  truth,  as 
constantly  and  readily  as  men.  Wherefore 
that  which  is  a  reproach  only  of  wicked  per- 
sons, ought  not  to  be  abused  unto  the  con- 
tumely of  the  whole  sex. 

Chapter  3. 

2.  These  qualities  ought  to  be  common  to 
all  the  ministers  of  the  word  of  God  and  sa- 
craments, as  well  to  the  inferior  Priests,  as  to 
the  highest  Bishops  :  although  as  every  man 
is  called  to  higher  honour,"he  ought  to  en- 
deavour more  to  excel  in  virtue. 

2.  The  text  is  plain,  that  a  Bishop,  a  Priest, 
or  a  Deacon,  must  be  the  husband  of  one 


wife  ;  and  therefore,  if  all  the  men  that  ever 
were  or  shall  be,  should  say  the  contrary, 
marriage  is  both  lawful  and  convenient  for  a 
Bishop,  Elder,  or  Deacon,  by  the  judgment  of 
the  Holy  Ghost.  And  it  was  nothing  else  but 
the  mystery  of  inicjuity,  working  closely  by 
the  subtlety  of  Satan,  that  deceived  Hierom, 
and  many  other  ancient  godly  Fathers,  in 
causing  them  to  think  and  write,  not  so  ho- 
nourably of  marriage  in  the  clergy,  as  the  ' 
holy  institution  thereof,  and  the  allowance  of 
God  luito  all  degrees  of  men  doth  "require. 
We  know  nothing  by  Vigilantius,  but  tiiat  as 
he  was  ancient,  so  he  was  as  good  a  Catholic 
as  Hierom,  and  in  some  points  defended  the 
truth,  against  superstition  more  sincerely  than 
Hierom.  For  that  he  did  write  so  bitterly 
against  him,  it  was  but  his  private  afi'ection, 
who  writ  also  as  bitterly  against  Rutiinus, 
and  as  taumingly  against  Augustin,  both 
which  were  as  good  Catholics  as  he  hiinselt. 
The  church  in  his  time  did  not  condemn  Vi- 
gilantius, either  of  heresy  or  error,  but  in 
some  things  confirmed  his  judgment.  For 
vigils,  or  watches,  against  the  abuse  of  which 
he  did  write,  were  soon  after  abolished,  and 
are  not  retained  by  the  Papists  themselves. 
But  Hierom  being  in  a  chase,  because  the 
Bishop  of  Barcelona  suffered  Vigilantius  to 
teach  in  his  church  uncontrolled,  falleth  out 
also  with  other  godly  Bishops  that  took  his 
part,  and  upon  hearsay  chargeth  them,  how 
truly  God  knoweth,  that  they  ordained  no 
Deacons,  except  they  first  married  wives, 
with  further  surmise  of  their  suspicion  against 
all  unmarried  men.  Whereas  it  is  more  like 
that  understanding  this  text  rightly,  they 
judged  married  men  to  be  as  fit  as  unmarried 
men  for  the  holy  ministry,  though  it  be  not 
necessary  that  all  should  be  married,  or  all 
unmarried.  And  the  Greek  church  hath  of 
long  time  observed  this  custom,  to  ordain 
none  before  they  be  married.  But  the  Pro- 
testants, you  say,  though  they  command  not 
every  Priest  to  be  married,  yet  they  mislike 
them  that  will  not  marry.  This  is  a  lewd 
slander  :  for  without  respect  of  being  married 
or  unmarried  so  they  live  honestly,  and  teach 
sincerely,  they  are  liked  and  allowed  of  us. 
You  say,  "they  suspect  ill  of  every  single 
person  in  the  church."  Verily  the  single 
life  of  Popish  Priests  was  so  far  from  chastity, 
that  there  are  few  Parishes  in  England,  that 
cannot  bring  manifest  proof  of  the  inconti- 
nency  of  one  Popish  Priest  or  other  :  but  that 
we  do  therefore  suspect  ill  of  every  single 
person  in  the  church,  you  are  able  to  bring 
no  proof.  For  we  verily  persuade  ourselves, 
that  there  be  many,  both  in  the  ministry, 
and  among  the  people,  that  leading  a  single 
life  without  vow,  keep  their  bodies  in  chastity 
and  continence,  a  hundred  times  better  than 
many  Popish  votaries.  That  the  gift  of  con- 
tinence is  rare,  the  incontinence  of  so  many 
as  vowed  chastity  among  you,  and  so  lit- 
de  performed  it,  may  give  us  just  occasion 
to  think  so.  But  we  are  bold  to  say  always, 
that  the  Bishop  or  Priest,  having  not  the  gift 
of  continence,  may  do  his  duty  and  charge 


I.  TIMOTHY. 


better  married  than  unmarried,  which  is  not 
any  whit  against  the  Apostle,  but  expressly 
with  him,  who  aflirnietli  that  it  is  belter  tor 
such  to  marry  than  to  burn.  Otherwise  the 
single  hath  less  cause  to  be  distracted  and 
entangled  with  ilic  world  in  some  respect, 
than  the  married  man  :  and  yet  a  prudent  and 
faithful  wile,  may  be  occasion  that  her  hus- 
band should  be  less  entangled  with  worldly 
matters,  than  if  he  were  unmarried. 

This  text  of  the  apostle  is  plain,  that  al- 
though he  commanded  not  all  to  be  married, 
vet  he  alloweth  any  that  is  married,  so  he 
have  but  one  wife,  with  the  other  qualities 
here  required  to  be  ordained  bishop,  elder,  or 
deacon.  Neither  speakoth  he  only  of  them 
that  have  been  married,  and  their  wives  per- 
haps dead,  but  of  them  that  tire  presently 
married  :  for  the  verb  is  of  the  present  tense. 
A  bishop  must  be  the  husbanci  of  one  wife, 
and,  1.  Tit.  6,  if  any  is  or  be  the  husband  ol 
one  wife,  therefore  not  such  an  one,  as  hath 
been  married,  but  such  an  one  as  is  married, 
may  be  a  bishop  or  priest.  The  apostle  there- 
fore, verse  11  of  this  chapter,  giveth  order 
what  manner  of  women  their  wives  should 
be,  which  your  vulgar  Latin  hath  corruply 
translated  "Mulieres,"  and  you  for  a  poor 
advantage  of  your  heresy,  the  women,  con- 
trary to  the  manifest  circumstance  of  the  text, 
and  the  method  of  the  apostle,  who  would 
not  so  abruptly  when  he  had  spoken  of  bi- 
shops and  deacons,  which  he  will  have  to  be 
the  husbands  of  one  wife,  speak  generally  of 
women  which  pertain  nothing  to  bishops  and 
deacons,  and  then  return  again  to  deacons. 
More  probably  doth  Chrysostom,  Theodoret, 
and  others,  understand  women  that  were  dea- 
conesses, for  the  help  of  the  poor.  But  where 
you  say,  it  is  no  more  but  an  inhibition,  that 
none  having  been  twice  married,  or  being 
"Bigarnus,"  should  be  admitted,  it  is  false  : 
for  he  is  the  husband  of  one  wife,  which  hath 
but  one  wife  at  one  time,  though  he  hath  been 
married  more  than  once  or  twice,  aind  al- 
though his  wife  were  a  widow  before  he 
married  her.  But  this  your  "  exposition  only 
is,"  as  you  say,  "agreeable  to  the  practice 
of  the  whole  church,  the  definition  of  ancient 
councils,  and  the  d<jctrine  of  all  the  fathers, 
without  exception."  If  this  proud  brag  were 
true,  as  it  is  false,  yet  the  authority  of  the 
Holy  Ghost  is  to  be  preferred  before  all  that 
you  name,  whose  words  cannot  without  mani- 
fest violence  be  restrained  to  such  an  exposi- 
tion. 

Therefore  Chrysostom  cxpoundelh  this 
text  against  Polygamy,  which  is  the  having 
of  many  wives  at  once,  saying :  "  He  saith 
not  this  as  making  a  law,  that  none  without  a 
wife  may  be  made  a  bishop,  but  appointing  a 
measure  of  that  matter:  for  it  was  lawful  for 
the  Jews  to  be  joined  in  the  second  marriage, 
and  to  have  two  wives  at  once."  But  in  his 
exposition  upon  Titus,  you  would  have  us  be- 
lieve, that  he  forgat  what  he  said  here,  or  in 
80  short  limn  changed  his  exposition,  and 
agrceth  wholly  with  you,  whereas  in  truth,  if 
you  understood  him  right,  he  coiifirmeih  that 


which  he  saith  upon  this  text.  For  he  speak- 
eth  against  such  lascivious  persons  as  after 
their  wife  was  departed  from  them,  not  law- 
fully divorced,  married  another.  For  such 
svere  not  the  husbands  of  one  wife ;  seeing 
she  that  departed,  or  was  unjustly  put  away, 
remained  still  a  lawful  wife.  His  words  are 
these  :  For  what  cause  doth  he  bring  torth 
even  such  kind  of  men?  He  purposeth  utterly 
to  stop  the  mouths  of  heretics,  which  con- 
demn marriage  •  showing  that  marriage  is 
without  fault,  and  is  so  precious,  that  with  it 
any  man  may  be  preferred,  even  to  the  holy 
seat  of  a  bishopric.  Also  with  this  saying 
he  chastiseth  unchaste  persons,  while  he  sui- 
fereth  them  not  after  their  second  marriage, 
10  be  taken  to  the  government  of  the  church, 
and  the  dignity  of  a  pastor :  for  he  which  is 
found  not  to  have  kept  his  benevolence  to- 
ward his  wife,  which  is  gone  from  him,  how 
should  he  be  a  very  good  teacher  to  the 
church  ?  nay  rather,  to  what  crimes  shall  he 
not  daily  be  subject :  For  ye  all  know,  that 
although  by  the  laws  such  second  marriages 
are  permitted,  yet  that  thing  is  open  to  many 
accusations :  therefore  he  will  have  the  bi^ 
shop  to  give  no  occasion  to  them  that  are  un- 
der him.  Therefore  before  all  things  he  set- 
teth  down:  if  any  be  without  crime,  that  is, 
if  all  his  life  be  void  of  reproof,  if  no  man  can 
reprove  his  manners.  Finally  hear  what  our 
Lord  saith  :  if  the  light  which  is  in  thee  be 
darkness,  how  great  shall  the  darkness  be  ? 

Here  it  is  plain,  that  he  speaketh  of  second 
marriage  in  them,  whose  first  wife  was  not 
dead,  but  gone  away.  For  he  that  marrietlr 
after  his  wife  is  dead,  is  not  to  be  charged 
with  lasciviousness,  nor  to  be  accounted  un- 
chaste, and  much  less  he  that  in  his  first  mar- 
riage taketh  a  widow,  nor  daily  subject  to 
many  crimes,  or  to  any  crime  in  respect  of  his 
marriage,  neither  is  his  life  and  manners  to  be 
reproved,  that  liveth  chastely  with  his  second 
wife,  neither  is  to  be  accounted  darkness, 
who  after  his  wife  is  dead,  marrieth  in  the 
Lord. 

Therefore  Chrysostom  speaketh  of  such 
second  marriages,  as  were  permitted  by  the 
civil  laws,  after  unlawful  divorcements,  or 
departures  of  wives  from  their  husbands,  and 
not  against  the  marriage  of  them,  that  after 
their  wife  is  departed  out  of  this  life,  do  mar- 
ry another  in  the  fear  of  God,  as  it  is  free  by 
God's  ordinance,  and  willed  by  Paul  to  the 
younger  sort  of  widows,  2  Tim.  5.  For  such 
marriage  is  not  open  to  any  just  accusation. 

Therefore  Chrysostom  in  both  places,  is 
directly  contrary  to  your  false  and  enforced 
exposition.  So  is  Theodoret  upon  this  text : 
"The  husband  of  one  wife,  the  preaching 
then  began.  And  neither  the  Gentiles  did 
exercise  virginity,  nor  the  Jews  did  admit  it : 
for  they  esteonied  the  procreation  of  children 
to  be  a  blessing.  Therefore  for  as  much  as 
at  that  tinio,  they  were  not  easily  to  be  found 
vvhich  exercised  continency,  he  commandeth 
of  such  as  had  married  wives,  to  ordain  them 
which  had  honoured  temperancy.  And  con- 
cerning that  saying,  the  husband  of  one  wife. 


I.  TIMOTHY. 


1  think  certain  men  have  said  well.  For  of 
old  time  both  Greeks  and  Jews  were  wont 
to  be  married  with  two,  three,  or  more  wives 
at  once.  But  even  now  also  when  the  Im- 
perial laws  forbid  men  to  marry  two  wives 
at  once,  they  have  to  do  with  concubines  and 
harlots.  They  have  said  therefore,  that  the 
holy  apostle  saith,  That  he  which  dwelleth 
honestly  with  one  wife,  is  woriliy  to  be  or- 
dained a  bishop.  For,  say  they,  he  doth  not 
reject  the  second  marriage,  which  hath  often 
commanded  that  it  should  be  used.  For  a 
woman,  saith  he,  is  bound  by  the  same  law 
so  long  as  her  husband  liveth,  but  if  her  hus- 
band be  dead,  she  is  free,  that  she  may  mar- 
ry to  whom  she  will,  only  in  the  Lord.  Again, 
I  say  to  the  unmarried  and  to  the  widows,  and 
ioimng  both  the  states  together  he  maketh  one 
law  for  them.  Indeed  if  the  vow  of  continency 
have  been  made,  the  second  marriage  is  not 
in  the  power  of  their  will.  For  if  lie  have 
thrust  away  the  first  wife,  and  be  joined  to 
another,  he  is  worthy  to  be  reprehended,  and 
is  justly  subject  to  accusation.  But  if  force  of 
ieath  hath  disjoined  his  first  wife,  and  nature 
urging,  hath  compelled  him  to  be  joined  to 
d  second  wife,  his  second  marriage  is  pro- 
ceeded not  of  his  will  but  of  casualty.  These 
.hings  considered,  I  admit  their  interpretation 
which  have  so  understood  the  place."  Hierom 
also,  no  great  favourer  of  marriage,  and  in- 
clined to  that  opinion,  that  he  which  hath  been 
twice  lawfully  married,  should  not  be  ordained, 
yet  in  his  commentary  upon  the  epistle  to  Ti- 
tus, a^reeth  not  with  your  exposition,  and  de- 
clareth  that  there  were  many  which  did  in- 
terpret these  words  as  we  do.  His  words  are 
these  :  "  As  touching  that  ho  saith,  the  hus- 
band of  one  wife,  we  ought  to  understand  it 
so,  that  we  think  not  that  every  one  that  hath 
been  but  once  married,  is  better  than  he  that 
hath  been  twice  married,  but  that  he  may  ex- 
hort unto  one  only  marriage  and  continency, 
which  can  bring  forth  his  own  example  m 
teaching.  For  put  the  case,  there  is  one 
which  lost  his  wife  when  he  was  a  very  young 
man,  and  being  overcome  with  the  necessity 
of  his  flesh,  hath  taken  the  second  wife,  which 
witliin  short  time  after  he  hath  lost  also  :  and 
after  that  hath  lived  continently,  and  that  there 
is  another  man  which  hath  had  the  use  of  ma- 
trimony, and  his  wife  even  until  old  age,  as 
many  think  it  a  felicity  never  to  have  ceased 
from  the  workof  the  flesh,  which  of  these  two 
seemeth  to  be  the  better,  the  more  chaste,  the 
more  continent  ?  Verily  he  which  in  his  second 
marriage  was  unhappy,  and  afterward  lived 
chastely  and  holily,  and  not  he  which  by  old 
age  was  separated  from  embracing  his  wife. 
Therefore  let  him  not  please  himself  which 
having  been  but  once  married,  is  chosen: 
that  he  is  better  than  every  one  which  hath 
been  twice  married.  Seeing  in  him  his  hap- 
piness was  chosen  rather  than  his  will.  Some 
interpreters  of  this  place  do  give  this  sense  : 
It  was  of  the  Jewish  custom,  say  they,  that 
men  had  two  wives  or  more  at  once,  as  we 
read  in  the  old  law  of  Abraham  and  Jacob  : 
and  this  they  will  have  to  be  the  Apostle's 


commandment  in  this  place,  that  he  which  is 
to  be  chosen  a  bishop  have  not  two  wives 
together  at  one  time.  Many  more  supersti- 
tiously  than  truly,  do  think  that  such  are  not 
to  be  chosen  in  the  priesthood,  which  when 
they  were  Gentiles  had  one  wife,  and  alter 
they  had  lost  her,  since  they  were  baptized  in 
Christ,  have  married  another  wile,  whereas  it 
this  were  to  be  observed,  they  should  rather 
be  kept  from  the  bishop's  office,  which  follow- 
ing before  wandering  lust  by  harlots,  have 
taken  one  wile  since  they  were  regenerated  ; 
and  it  is  much  more  detestable  to  have  com- 
mitted fornications  with  many,  than  to  have 
been  twice  married  :  for  in  the  one  is  felicity 
of  matrimony,  in  the  other  lasciviousness 
prone  to  sin."  Theophylact  saith  upon  this 
text;  "let  him  be  the  husband  of  one  wite. 
He  spake  this  because  ol  the  Jews,  for  to  them 
was  permitted  polygamy,  that  is  to  join  mar- 
riage with  many  together." 

By  these  testimonies  you  may  see  how 
brazen  faced  these  Rhemists  are,  vvhich  are 
not  ashamed  to  say,  that  this  "their  exposi- 
tion only  is  the  doctrine  of  all  the  fathers  with- 
out exception."  Whereas  it  is  evident,  that 
Chrysostoni,  Theodoret,  and  Theophylact, 
and  by  the  testimony  of  Theodoret  and  Hie- 
rom, many  other  ancient  fathers  before  them 
interpreted  this  text  only  against  polygamy, 
or  many  wives  at  once.  And  there  is  no 
doubt,  but  according  to  their  doctrine  that  so 
understood  the  Scripture,  the  church  prac- 
tised in  ordaining  them  that  had  been  married 
more  than  once,  and  in  allowing  them  that 
were  ordained  to  live  chastely  with  one  wife. 
But  Ambrose,  you  say,  afiirmeth  that  none 
may  be  taken  into  the  Clergy  that  have  been 
twice  married.  What  then '?  Other  doctors 
were  of  another  judgment,  as  we  heard  be- 
fore :  and  Hierom  condemneth  his  opinion 
plainly  of  superstition.  Ep.  82.  Where  he 
thinketh,  that  such  as  had  been  often  married 
before  baptism,  were  excluded.  But  he  af- 
firmeth  that  the  holy  council  of  Nice  have 
taken  this  order.  Yet  no  such  thing  appear- 
eth  in  the  acts  of  that  council,  and  therefore 
it  is  like  he  was  deceived  by  some  false  copy. 
For  it  is  not  unlike  that  the  council  of  Nice 
was  falsified  as  well  in  this  point,  as  in  tlie 
point  of  the  Bishop  of  Rome's  usurped  autho- 
rity, which  was  openly  discovered  in  the 
council  of  Africa.  Ambrose  alloweth  him 
that  hath  a  wife  to  be  ordained  Bishop  or 
Priest,  as  his  words  are  plain,  "He  com- 
mandeth  that  a  Bishop  be  the  husband  of  one 
wife,  not  that  he  excludeth  him  that  is  unmar- 
ried, for  this  is  above  the  law  of  the  precept, 
but  that  with  matrimonial  chastity,  he  keep 
the  grace  of  his  washing  or  baptism.  Neitiier 
is  he  again  invited  to  get  children  by  the 
Apostle's  authority,  for  he  said,  having  child- 
ren, or  begetting  children."  By  these  words 
it  appeareth,  that  Ambrose  thought  it  lawful, 
though  not  necessary,  for  a  Bishop  to  be  mar- 
ried and  also  to  beget  children  :  and  of  the 
same  judgment  he  is  upon  this  text:  so  doth 
Hierom,  although  he  say  the  clergy  is  made 
of  them  that  have  been  but  once  married,  and 


294 


I.  TIMOTHY. 


allegeth  that  the  text  may  be  expounded 
only  against  Polygamy,  as  in  his  Commentary 
upon  the  Epistle  to  Titus,  against  them  that 
refuse  him  that  was  married  before  baptism 
and  after.  Oceano  cont.  Jov.  lib.  1.  He  con- 
fesseth  that  such  manner  of  men  were  chosen 
to  be  Priests,  because  there  were  not  so  many 
Virgins,  as  it  was  necessary  to  have  Priests. 
And  as  concerning  that  opinion,  that  he  which 
had  one  wife  before  he  was  baptized,  and 
another  after,  cannot  be  ordained  ;  he  calleth 
it  the  heresy  of  Gain,  and  disputeth  earnestly 
against  it,  in  that  Epistle  to  Oceanus,  neither 
doth  Au^ustin  simply  allow  it :  but  saith, 
"They  did  understand  the  Apostle  more 
sharply,  which  thought  he  was  not  to  be  or 
dained  which  had  another  wife,  being  a 
learner  of  a  Pagan.  As  for  Innocentius,  Leo, 
and  Gregory,  Bishops  of  Rome,  in  which  See 
the  mystery  of  iniquity  wrought  more  strongly 
than  in  other  places,  and  specially  toward 
the  revelation  of  Antichrist,  it  is  less  mar- 
vel, if  they  thought  any  thing  more  hardly 
of  marriage.  And  yet  Leo,  Epist.  87,  touch- 
eth  not  the  case,  nor  yet  Gregory,  lib.  2.  Ep. 
85.  But  that  such  as  had  been  twice  mar- 
ried, or  had  married  a  widow,  should  not 
be  admitted,  they  both  affirm.  As  for  the 
book  De  Ecclesiasticis  dogmatibus,  falsely  bear- 
ing the  name  of  Augustin,  it  deserveth  none 
answer :  and  yet  the  author  excludeth  them 
that  have  had  wives  before  baptism,  or  one 
concubine,  which  if  it  were  true,  Augustin 
could  never  have  been  made  Bishop,  for  he 
confesseth  that  he  had  two  concubines.  Conf. 
Ub.  6.  cap.  15.  The  reason  that  Leo  allegeth 
out  of  the  law,  to  prove  that  he  is  Bigamus 
that  hath  married  a  widow,  because  the  high 
priest  was  forbidden  to  marry  a  widow,  is 
msufficient,  for  that  prohibition  extended  only 
to  the  high  priest,  which  was  a  figure  of 
Christ,  and  pertaineth  no  more  unto  the  mi- 
nisters of  the  church  in  the  New  Testament, 
than  any  other  parts  of  his  office,  that  were 
peculiar  to  that  state  and  calling.  But  that 
the  godly  ancient  fathers  accounted  bigamy 
to  be  in  them  that  had  two  wives  at  once, 
and  not  in  them  that  had  been  twice  married, 
Justin  martyr  is  a  good  witness  :  who,  Apol. 
2,  expoundmg  that  saying  of  our  Saviour 
Christ,  '"  He  that  marrieth  her  that  is  for- 
saken committeth  adultery,"  concludeth,  that 
they  which  according  to  man's  law,  "  do 
marry  two  wives,  by  our  master's  judgment, 
are  sinners."  The  ancient  Councils  also  of 
NeociEsarea  and  Laodicea,  putting  them  to 
open  penance,  that  were  Digami,  seem  to 
mean  of  such  as  were  married  contrary  to 
God's  law  to  the  second  wife,  before  the 
first  was  dead,  or  else  it  was  a  gross  error  to 
punish  that  which  was  no  sin,  with  a  whole 
year's,  or  two  years'  open  penance. 

We  depart  neither  from  the  Apostle's  doc- 
trine, nor  from  the  judgment  of  all  the  ancient 
fathers,  a.s  the  places  of  Chrysostom,Theodo- 
ret  and  Hicroin  do  declare,  in  understand- 
ing tills  toxt.ofhim  that  is  the  hiLsband  "f  one 
wife  at  one  lime,  ihouKh  lie  have  been  married 
more  than  once.    And  seeing  the  Holy  Ghost 


doth  not  restrain  marriage  from  them  that  are 
ordained  being  single,  it  were  Antichristian 
presumption  and  the  doctrine  of  devils  to  for- 
bid that  which  God  hath  left  to  be  free.  That, 
you  say  it  was  never  lawful  in  God's  church 
to  marry  after  holy  orders,  and  that  there  is 
not  one  authentical  example  thereof  in  the 
world,  it  is  a  lewd  and  impudent  lie.  For  to 
omit  so  many  of  your  popish  church,  which 
by  the  Pope's  dispensation  have  married  after 
holy  orders,  the  Council  of  Ancyra,  Can.  9.  or 
10,  alloweth  them,  that  when  they  are  or- 
dained deacons,  do  profess  that  they  must 
have  wives  to  marry  after  orders  taken,  and 
to  continue  in  the  ministry.  Malt.  8  ;  where 
also  is  handled  the  judgment  oi  the  Nicene 
Council,  according  to  the  sentence  of  Paphnu- 
tius,  and  the  saying  of  Epiphanius.  Saving 
that  you  say,  Epiphanius  never  heard  that  any 
bishop  did  beget  children,  as  he  did  of  other 
inferior  degrees.  Where  I  mieht  answer  you 
that  under  the  name  of  priests,  oishops  are  al- 
so contained,  as  you  confess  sometimes.  And 
Athanasius, adDrecon^i'uTTi,  affirmeth,  "that  he 
knew  many  bishops  not  married,  and  con- 
trariwise monks  made  fathers  of  children,  as 
on  the  other  side  you  may  see,"  saith  he  "  bi- 
shops fathers  of  children,  and  monks  that 
have  not  sought  liberty  of  generation,  and 
that  clerks  have  drunk  wine,  and  monks  have 
fasted.  For  so  it  is  lawful,  and  after  this  man- 
ner it  shall  not  be  prohibited,  but  let  every 
man  strive  in  what  he  will,"  &c. 

Where  you  say,  Eusebius  saith  that  such 
as  be  consecrated  to  the  holy  ministry  should 
abstain  wholly  from  their  wives  which  they 
had  before,  it  is  false.  His  words  are 
these;  "according  to  the  laws  of  the  New 
Testament,  begetting  of  children  is  not  alto- 
gether forbidden,  although  that  which  is  not 
unlike  to  the  ancient  godly  men,  is  appointed. 
For  the  word  saith,  that  a  bishop  must  be  the 
husband  of  one  wife,  but  also  it  is  meet  that 
even  they  which  are  consecrated  and  exer- 
cised about  the  ministry  of  God  do  abstain 
from  thencelbrth,  from  matrimonial  compa- 
ny." He  speaketh  therefore  of  that  which  he 
judged  convenient,  but  not  necessary.  Hie- 
rom  was  too  much  addicted  to  extol  continen- 
cy  and  virginity,  and  therefore,  otherwise 
than  the  truth  requireth,  he  pronounceth  of 
the  Apostles :  yet  can  he  not  deny,  but  many 
bishops  and  priests  in  his  time  were  married, 
and  did  also  use  the  act  of  marriage,  although 
they  abstained  at  sometimes,  as  appeareth  By 
the'former  place  in  his  apology.  For  in  the 
other  place  he  saitli,  bishops,  priests,  and 
deacons  are  chosen,  either  virgins  or  widows, 
vel  eerie  post  sacerdotium  in  ceternum  pudici,  "  or 
at  least  after  priesthood  for  ever  chaste,"  we 
may  well  understand  him,  of  them  that  live 
chastely  in  marriage.  For  else  it  would  fol- 
low, that  married  men  were  impudici,  unchaste 
and  filthy,  which  crime  of  reproach  of  mar- 
riage, llierom  in  that  apology  laboureth  to 
wipe  away  from  himself.  But  Socrates,  lib. 
5.  rap.  '22,  saith  that  in  his  time  "many  bi- 
shops even  in  the  time  that  they  were  bishops 
begat  children  of  their  lawful  wives."    Au- 


I.  TIMUTIIV 


'■irj 


gustin,  de  aduUerini.1  conjugiis,  saith,  that  some 
which  were  constrained  to  bo  of  the  clergy 
did  continue  continent  by  God's  help  to  the 
end  :  lie  saith,  that  they  were  bound  unto  it  by 
the  law  ot  God.  For  ot  Peter,  the  autiior  ot\ 
those  questions  under  his  name  saith,  "it is 
known  that  he  had  a  wile,  and  the  begetting  of 
children  did  not  hinder  him  to  take  the  pri- 
macy among  the  Apostles."  Qucestion.  ext. 
utro  mixt.  q.  102. 

The  rest  that  you  say,  of  our  complaining  i 
of  these  necessities,  &,c.  and  thinking  there  is 
no  life  without  women,  is  vain  and  slanderous. ' 
We  know  God's  gifts  arc  diverse,  and  that  to 
some  he  giveth  the  gilt  of  continuncy,  but  not 
to  all.  And  therefore  to  whom  God  t^iveth  not 
the  gift,  we  say  it  is  iuipussible  for  him  to 
have  it.  But  if  it  be  a  matter  so  easy,  and  the 
gift  in  every  man's  power  that  will  seek  it,  as 
you  deiend,  the  more  inexcusable  it  is  in  the  po- 
pish clergy,  if  they  keep  not  continency,  which 
also  they  have  vowed  or  professed,  as  it  is 
well  known  how  ill  they  kept  it  in  times  past, 
and  it  is  to  be  doubted  they  would  do  little 
better  hereafter,  if  they  were  setiled  in  such 
ease  and  wealth  as  they  have  been. 

But  to  prove  that  it  was  generally  the  church's 
order  from  the  Apostles'  time,  that  the  cler- 
gy should  abstain  from  marriage,  you  will 
us  to  see  TertuUian,  in  his  first  book  to  his 
wife,  where  no  such  matter  is  ;  although  as  he 
had  at  that  time  embraced  the  heresy  of  Mon- 
tanus,  he  saith,  that  second  marriages  were 
against  the  discipline  of  the  church  and  the 
prescript  of  the  Apostle,  which  sufTereth  not 
them  that  have  been  twice  married  to  be  bi- 
shops. But  the  Catholic  Church  in  his  time 
allowed  them  to  be  bishops  that  were  twice 
married,  and  that  doth  TertuUian  object  unto 
the  catholics  as  a  crime,  in  his  book  DeMono- 
gamia.  Whereby  we  may  see,  from  how  good 
a  spring^that  interpretation  of  this  text  pro- 
ceeded, that  a  bishop  might  not  be  one  that  had 
been  twice  married,  even  from  the  filthy  sink 
of  Montanus  the  heretic.  And  yet  it  is  not 
like  that  TertuUian  abstained  from  his  wife, 
because  he  u' 'th  not  that  for  a  reason  to  per- 
suade her  from  second  marriage,  that  he  had 
experience  by  long  abstinence  in  marriage, 
that  she  had  strength  to  refrain  her  from  se- 
cond marriage,  if  she  would  use  it.  The  book 
De  Singularitate  cJericornm,  though  it  be  none 
of  Cyprian's  works,  yet  doth  it  not  show,  that 
it  was  the  general  order  of  the  church  from 
the  Apostles,  that  the  ministers  of  the  church 
should  be  unmarried,  or  abstain  from  their 
wives,  but  that  such  as  had  promised  openly 
to  abstain  from  lawful  marriage,  should  not 
secretly  keep  company  with  strange  women. 
Therefore  he  saith.  Num.  i,  "why  hath  he 
taken  a  woman  to  him,  which  hath  despised 
to  marry  a  wife.  He  hath  given  to  me  a  sus- 
pected plea,  which  hath  refused  a  lawful  wife 
and  taken  an  unlawful  woman."  The  third 
canon  of  the  Council  of  Nice  likewise  forbid- 
deth  all  strange  women  to  dwell  with  the  min- 
isters of  the  church,  but  not  their  own  wives. 
The  Council  of  Neocaesarea,  cap.  1,  deposeth 
him  that  marrieth  after  he  is  a  priest  from 


his  dignity,  but  if  he  commit  fornication  or 
adultery,  casteth  him  out  of  the  church  and  put- 
teth  him  to  open  penance  among  laymen.  This 
provincial  constitution,  though  not  grounded 
upon  the  word  of  God,  yet  declareth  that  they 
counted  it  a  breach  of  man's  law,  for  a  priest 
to  marry,  and  therefore  deposed  him  from  his 
order,  but  no  sin  against  God,  therefore  they 
never  divorced  him,  nor  put  him  to  penance, 
as  they  did  them  that  committed  fornication 
or  adultery.  But  that  a  married  man  might  be 
ordained  and  retain  his  wife,  it  appeareth  in 
the  same  council,  cen.  8.  The  Council  of  An- 
cyra.  Can.  10.  decreed  in  these  words,  "  the 
deacons,  whosoever,  at  the  time  of  their  ordi- 
nation, protested  saying,  they  would  have 
wives,  and  that  they  could  not  contain,  if  after- 
wards they  come  to  be  married,  let  them  re- 
main in  the  ministry,  because  the  bishop  hath 
given  them  license.  But  so  many  as  held 
their  peace,  and  received  imposition  of  hands 
professing  continency,  if  after  they  come  to  be 
married,  ought  to  cease  from  the  ministry-" 
This  canon  doth  show  most  manifestly,  that 
abstinence  froiu  marriage  was  not  exacted  of 
any,  but  such  as  would  willingly  profess  it, 
and  that  it  was  lawful  to  marry  even  after  holy 
orders  taken,  contrary  to  your  stout  assertion. 
Therefore  whatsoever  was  decreed  in  the 
latter  councils,  can  be  no  prejudice  to  the  an- 
cient truth,  and  practice  of  the  church.     And 


seeing  the  Council  of  Nice  the  first  allowed 
the  clergy  to  continue  with  their  wives,  you 
are  not  able  to  show  a  contrary  decree  more 
ancient,  than  that  ungodly  and  unlearned 
epistle  of  Siricius,  bishop  of  Rome,  to  the  bi- 
shops of  Africa,  in  w.hich  he  would  prove, 
that  the  Apostle,  although  he  said  a  bishop 
must  be  the  husband  of  one  wife,  yet  would 
have  him  to  abstain  from  his  wife,  because  he 
saith  elsewhere,  "they  that  are  in  the  flesh 
cannot  please  God."  According  to  which 
decretal  epistle,  that  Council  of  Carthage  2. 
was  held,  if  all  be  not  counterfeit,  the  epistle, 
Rescript,  council  and  all,  as  there  is  good 
cause  to  suspect.  The  councils  of  Toletane 
2.  and  Orleans  3.  being  of  much  later  time,  and 
nearer  to  the  open  revelation  of  Antichrist,  it 
is  less  marvel  if  they  drew  nearer  to  the  pro- 
hibition of  marriage,  and  the  canon  3.  of  To- 
ledo, which  you  quote,  forbiddeth  the  cohabi- 
tation only  of  strange  women  :  and  in  the  first 
canon,  these  Spanish  bishops  allow  married 
men  to  be  taken  into  the  ministry,  so  they 
promise  to  renounce  the  works  ot  the  flesh. 
j  The  Council  of  Orleans  deposeth  them  that 
I  abstain  not  from  their  own  wives,  yet  leaveth 
I  them  in  the  communion  of  laymen.  And 
I  howsoever  the  mystery  of  iniquity  wrought 
I  sometimes  more  closelv,  sometimes  more 
openly,  vet  Gregory  the  Seventh,  other- 
wise called  Hildebrand,  placed  by  the  de- 
1  vil,  whom  as  a  necromancer  he  served,  in 
the  Antichristian  See  of  Rome  about  five  hun- 
dred years  ago,  was  the  first  that  by  cruel  de- 
crees of  excommunication,  deprived  the  min- 
:  isters  of  the  church  of  their  lawful  wives,  and 
I  compelled  the  clergy  to  the  vow  of  continen- 
I  cy.    For  until  his  time,  and  in  his  time,  many 


296 


I.  TIMOTHY. 


of  the  priests  were  married,  though  by  hypo- 
crisy ui  other  popes  and  prelates,  they  were 
eometimes  inolesled,  yet  never  utterly  prohi- 
bited or  divorced  from  ihera.  But  whosoever 
was  author  of  the  clergy's  .-ingle  life  by  pro- 
hibition of  marriage,  it  is  certam  he  learned 
it  of  the  devil,  astlie  Apostle  testifieth  in  the 
beginning  of  the  next  chapter. 

4.  I'etcr  and  Philip  begat  sons,  and  Phihp 
gave  his  daughters  in  marriage.  Clemens. 
Strom.  Uh.  3. 

6.  There  was  never  heresy  that  hath  ad- 
mitted more  unworthy  persons  into  their  cler- 
gy than  the  heresy  ot  Papistry  hath,  not  only 
into  inferior  places,  but  even  into  their  bi- 
shop's See,  and  unto  the  See  of  Rome  itself, 
as  their  own  histories  do  testify  of  many. 

5.  Paul  knew  no  subdeacons,  and  therefore 
you  cannot  comprehend  them  under  his  rule 
of  deacons.  Bishops  and  elders  differ  not 
in  order,  but  only  in  office  of  government. 
Pope  Urban  in  the  decrees  contesseth  that 
the  Primitive  Church  had  only  these  two  or- 
ders of  deacons  and  priests.  Dist.  60.  cap. 
Nullus  ill  Episcopatum,  whereupon  it  may  ap- 
pear how  triie  he  said,  that  told  your  five  or- 
ders to  have  been  ever  since  Christ's  time  in 
the  chiirch,  and  that  it  might  be  proved  by  all 
antiquity.  In  the  ancient  times  there  is  men- 
tion ot  under  deacons  which  were  assigned  to 
some  interior  service  in  that  ministry,  for  an 
orderly  and  quiet  distribution  of  those  duties, 
and  so  might  be  comprehended  under  the 
names  of  deacons.  But  your  subdeacons  are 
a  di.stinct  degree  and  order  from  deacons, 
nothing  intermeddling  with  the  duty  and  office 
of  deacons,  therefore  nothing  like  the  ancient 
under  deacons,  but  in  name  only.  As  for  these 
other  offices  which  you  name  acolulhi ;  they 
were  young  men  appointed  to  attend  upon 
the  bishop,  for  their  learning  to  be  instructed 
by  his  doctrine  and  example,  that  afterward 
they  might  be  meet  to  be  called  unto  the 
same  office.  The  Exorcists  were  such  .as 
had  the  gift  to  cast  out  devils  in  them  that 
were  possessed,  and  were  called  Energumeni. 
The  readers  were  such  as  were  appointed  to 
read  the  text  of  the  .scriptures  openly  in  the 
church.  The  door-keepers  were  assigned  to 
keep  the  entry  oi  the  church,  that  no  Heathen 
person  or  excommunicated  should  enter,  but 
such  only  as  were  admitted  either  to  the 
hearing  of  the  Word,  or  to  the  prayers,  or  to 
the  sacraments.  They  had  also  singers,  la- 
bourers, confessors,  diggers,  sextons  and  ca- 
techists,  as  appeareth  by  Ignatius,  ad  An- 
tioch.  Canon.  Aposl.  43.  Hierom  de  septein  ordi- 
nibus.  Cyprian  Epiit.  24.  Euitdi.  lib.  6.  cap.  3.  So 
that  if  you  will  have  all  offices  that  were  in 
the  Primitive  Churcli,  to  be  several  orders  of 
the  ministry,  vou  must  have  at  the  least  ten 
or  eleven  orders.  That  continency  was  re- 
quired by  ancient  canons  of  subdeacons  also, 
you  ground  much  upon  Epiphanius,  who  con- 
tesseth that  it  was  not  generally  observed  in 
his  time.  It  suHiceth  us  to  have  only  those 
•rders  and  degrees  as  necessary,  which  the 
holy  scripture  hath  commended.  Other  vari- 
able offices,  as  every  church  shall  ihinli  ex- 


pedient for  their  government  and  discipJine, 
they  may  institute  or  retain.  As  for  the  ri- 
diculous offices  that  are  appointed  to  these 
popishorders,  to  carry  tapers,  cruets,  fly  flaps, 
and  to  drive  dogs  out  of  the  church,  it  is 
superfluous  to  write,  the  ancient  Primitive 
Church  knew  no  sucli  vanities.  And  whereas 
you  send  the  learned  to  the  council  of  Car- 
thage 4,  where  you  say  Augustin  was  pre- 
sent, the  learned  may  justly  suspect  the  credit 
of  that  council,  which  is  wholly  patclied  out 
of  the  pope's  decrees.  Where  Gratian  saith, 
that  Pope  Zosimus  was  present  by  his  de- 
puties, Dist.  93.  cap.  Diaconi  ita,  &c.  by  the 
date  that  is  given  to  it,  Zosimus  was  not  yet 
pojpe,  but  either  Syricius  or  Anastasius. 

Many  ancient  copies  ol  these  decrees  have 
no  title  of  the  council  of  Carthage,  but  of  an- 
cient statutes  of  the  church.  And  therefore 
those  decrees  seem  to  be  of  a  later  making 
than  Augustin's  time.  And  yet  in  those  de- 
crees, the  priest  receiveth  no  power  to  con- 
secrate, nor  to  offer  for  the  quick  and  the  dead ; 
and  the  deacon  is  ordained  to  minister.  The 
subdeacon  hath  a  platter  and  a  cup,  a  cruse 
of  v.'ater  and  a  towel  delivered  unto  him,  to 
signify  that  he  is  appointed  to  serve  the  ta- 
bles, as  Acts  6.  Not  a  popish  pattin,  chaHce, 
cruet,  and  other  toys  for  the  mass.  The  aco- 
luth  hath  a  candlestick  and  wax  candle  de- 
livered, that  he  may  know  he  is  bound  to  light 
the  candles  of  the  church,  \yhich  came  to- 
gether in  time  oi  persecution  in  the  night  sea- 
son. In  remembrance  whereof,  even  in  time 
of  peace,  they  kept  the  vigils  and  night 
watches,  when  they  lighted  wax  candles,  as 
Hierom  saith,  to  drive  away  the  darkness  of 
the  night,  and  not  in  the  day  time,  as  Vigilan- 
tius  objected,  except,  perhaps  superstitious 
women,  which  had  more  zeal  than  know- 
ledge, as  Hierom  said,  lighted  them  in  the 
day  time  also.  The  acoluth  also  ha'tl  a  litde 
cruse  delivered  unto  him,  to  serve  wine  for 
the  communion.  But  admit  they  were  then 
decreed,  the  popish  church  hath  not  for  many 
years  had  any  use  of  these  inferior  orders  : 
for  a  poor  sexton,  or  a  boy  doth,  most  com- 
monly execute  all  those  offices,  which  in 
those  degrees  are  appointed  to  acolites,  ostia- 
ries,  readers  :  yea  most  commonfy,  they  sup- 
ply the  office  ot  deacons  and  subdeacons  also, 
when  mass  is  said.  Neither  do  they  ordain 
acolites  to  do  their  office,  nor  any  of  the  rest, 
but  as  preparatories  to  priesthood.  These 
offices  therefore  in  the  church  are  needless. 

15.  Ambrose  saith  not,  that  Damasus  was 
the  ruler  of  the  whole  church,  or  governor  of 
th«  universal  church,  but  a  ruler  and  governor 
of  the  church  of  God,  as  every  other  Catholic 
bishop  was,  and  is  by  Paul's  words,  Acts  20. 
28.  If  you  ask  why  then  doth  he  name  Da- 
masus alone,  rather  than  any  other  bishop  ? 
1  answer,  because  the  Arians  had  greatly 
overrun,  not  only  the  east  churches,  but  also 
the  west  churches,  and  the  city  of  Rome  it- 
self in  the  time  of  Liberius  and  Felix,  that 
were  his  predecessors,  and  the  Catholics  be- 
gan to  recover  their  strength  again  under 
Damasus.  To  distinguish  the  Catholic  church 


i.  TIMOTHY. 


from  the  Arian's  Heretical  companions, 
whereof  there  were  great  troops  aiill  remain- 
ing, he  nameth  Daniasus  Bishop  ot  Rome,  a 
governor  ot"  the  church  ot  God,  being  the 
chief  bishop  of  Italy,  with  wliom  lie  did  com- 
municate. As  also  Hierom  against  ihe  Ari- 
ans,  professeth  that  he  would  join  with  ])a- 
masus,  because  he  inaintaineth  the  truth  of 
Christ's  Divinity  against  those  Heretics  in  the 
east.  Wheretbrc  the  saying  of  Ambrose  doth 
no  more  allow  (Ircgory  the  Thirteentli  to  be 
a  Catholic  bishop,  than  Liberius,  Honorius, 
Vigilius,  or  any  other  that  were  found  to  be 
Heretics,  much  less  make  him  the  governor 
of  the  universal  church  of  Christ. 

15.  As  this  place  pincheth  all  Heretics  ge- 
nerally, 80  the  Papists  most  specially.  For 
seeing  the  church  of  God  is  the  pillar  and  stay 
of  truth,  and  the  Romish  church  is  not  the 
pillar  and  stay  of  truth,  but  an  encmv  thcroot, 
and  a  bolster  out  of  lie.';,  iiihlcs,  liorosics.  and 
the  doctrine  of  devils,  it  tollowclh  inviiirilily, 
that  the  Romish  church  is  not  the  church  ot 
God.  The  minor  hath  been  oiten  proved, 
both  by  preaching,  disputing,  and  writing,  and 
is  sulhciently  declared  in  this  answer.  But 
how,  I  pray  you,  doth  it  pinch  us,  as  you  ima- 
gine ?  You  say  '"  we  oppose  ourselves  di- 
rectly against  the  very  letter  and  confessed 
sense  of  the  same."  How  prove  you  that? 
you  ansvyer,  some  say  "the  church  is  lost  or 
hidden."  Who  saith  the  church  is  lost?  none 
of  us  ever  said  so,  some  perhaps  have  said, 
that  the  true  church  hath  been  hidden  from 
the  eyes  of  the  world,  and  of  Antichrist,  that 
hath  persecuted  her.  But  hereof,  I  trow,  it 
foUoweth  not,  except  it  be  in  Rhemish  logic, 
that  therefore  the  church  is  not  the  pillar  of 
truth.  You  add,  that  "  some  say  the  church  i 
is  fallen  away  from  Christ  these  many  ages,  j 
and  that  it  become  a  stew,  and  the  seat  of 
Antichrist."  We  say  so  indeed  of  the  Ro-  • 
mish  church,  yet  Christ  hath,  and  had  his 
church  and  chaste  spouse  all  this  while,  which 
is  the  pillar  of  truth.  Yet  again,  you  say, 
"  that  some  of  us  say,  it  is  driven  to  a  corner 
only  of  the  world."  But  you  say  untruly,  for 
we  believe  that  it  is,  and  always  was  dis- 
persed in  many  nations,  although  in  respect 
of  the  persecution,  it  is  said  to  be  driven  into 
the  wilderness.  Apoc.  12.  And  you  acknow- 
ledge, when  Antichrist  cometh,  it  shall  be 
driven  into  corners,  and  great  straits,  yet  for 
all  that,  it  was  always,  and  ever  shall  be,  the 
pillar  and  stay  of  the  truth. 

"You  charge  "  the  Protestants  to  say,  that  it 
may  and  doth  err,  and  hath  shamefully  erred 
for  many  himdred  years  together."  "We  say 
not  that  the  Catholic  Church  of  Christ,  but 
that  the  church  of  Rome  hath  shamefully  and 
damnably  erred  these  many  hundred  years. 
We  say  also,  that  the  true  church  of  Christ, 
may  err  and  have  spots  in  doctrine,  as  well 
as  in  conversation,  yet  not  in  any  point  neces- 
sary unto  salvation ;  and  for  all  that  be  the 
pillar  and  stay  of  truth,  for  it  is  no  otherwise 
called  the  stay  and  pillar  of  truth,  than  it  is 
called  the  chaste  virgin  without  spot  or  wrin- 
kle, Eph.  5. 27.    Having  neither  perfection  of 


truth  nor  of  holiness  in  her  members  in  this 
world,  but  so  lar  forth  as  she  is  directed  by 
the  word  of  God  and  his  Holy  Spirit,  which 
ministereth  always  sullicient  truth  to  conduct 
them  to  ihe  state  of  perfection  alter  this  life. 
The  church  therefore  is  the  pillar  and  stay  of 
truth,  because  all  truth  necessary  to  salvation, 
is  to  be  found  no  where  in  the  world,  but  in 
the  church  of  God,  and  this  truth  is  always  to 
be  found  in  every  c^iurch  of  God,  though  it 
be  not  always  pure  t,  un  all  contagion  ot  er- 
rors. For  Paul  iiistructeth  Timothy  how  to 
behave  himself  in  tlie  church  of  Ephesus,  or 
any  other  part  of  the  Catholic  Church  of 
'^!iiist,  that  it  may  continue  the  house  or 
church  of  God,  whose  oflice  is  to  be  a  pillar 
and  stay  of  truth  that  is  learned  out  of  God's 
word.  He  doth  not  send  Timothy  to  learn  of 
the  church,  whereof  he  was  appointed  a 
teacher,  but  he  willcth  Timothy  to  teach  the 
Church  out  of  the  word  of  God,  that  it  might 
j  still  continue  the  pillar  and  stay  of  truth.  For 
'  if  any  particular  church,  as  the  church  of 
Rome,  contemn  the  word  of  God  and  presume 
to  decree  both  without  it  and  against  it,  even 
in  articles  of  faith  necessary  to  salvation,  it 
ceaseth  to  be  the  church  of  God,  and  the  pil- 
lar and  stay  of  truth,  which  is  to  become  a 
harlot,  a  maintainer  of  heresy  and  false  doc- 
trine. But  let  us  hear  what  main  reason  you 
have  to  prove  that  the  church  cannot  err  in 
any  thing. 

I  deny  that  the  popish  church  is  that,  where- 
of Peter  was  a  governor  in  his  time,  and  Da- 
niasus in  the  time  of  Ambrose.  That  prin- 
ciple you  must  prove. 

You  say,  that  the  church  is  the  pillar  of 
truth,  ergo  it  cannot  err.  I  deny  your  argu- 
ment, for  Peter  was  a  pillar  ot  truth,  yet  he 
erred,  and  was  reproved  by  Paul.  Gal.  2.  11. 
I  have  showed  how  it  cannot  err,  and  how  it 
may  err,  being  the  pillar  and  stay  of  the  truth 
builded  upon  the  foundation  of  the  apostles 
and  prophets,  Jesus  Christ  being  the  comer 
stone.     Ephes.  2.  20,  &c. 

You  say,  it  hath  the  Spirit  of  God  to  lead  it 
into  all  truth,  to  the  end  of  the  world :  Ergo, 
it  cannot  err.  I  deny  this  argument.  Every 
one  of  God's  elect,  after  ihey  be  called,  have 
the  spirit  of  truth  by  Christ's  prayer,  John  17, 
unto  their  life's  end,  yet  they  may  err,  though 
not  finally  to  their  damnation. 

Although  the  gates  of  hell  shall  not  prevail 
against  the  church  of  Christ,  to  overthrow  it, 
it  followeth  not,  that  it  cannot  err,  for  every 
true  Christian  is  builded  upon  the  same  rock, 
which  is  Christ,  and  the  gates  of  hell  shall 
not  prevail,  to  condemn  any  true  Christian. 

He  hath  placed  apostles,  prophets,  evangel- 
ists, pastors,  and  doctors,  to  the  full  consum- 
mation and  perfection  of  the  whole  body,  and 
every  member,  tha«  we  be  not  carried  about, 
&c.  Ergo,  the  church  cannot  err.  You  may 
as  well  conclude,  that  no  true  member  of  the 
church  can  err.  And  certain  it  is,  that  the 
doctrine  of  the  apostles,  prophets,  and  evan- 
gelists, if  it  be  continually  taught,  by  tho 
pastors  and  teachers,  is  sufficient  to  preserve 
the  church,  and  every  true  member  from  all 


898 


I.  TIMOTHY. 


error  in  doctrine.  But  if  they  decline  from  the 
rule  of  the  apostles,  prophets,  and  evangel- 
ists, they  err  themselves,  and  deceive  as 
many  as  follow  them.  Paul  therefore  decla- 
reth,  \vh:a  an  excellent  benefit  Christ  hath 
bestowed  on  his  church  and  every  true  mem- 
ber thereof;  he  doth  not  assure  either  the 
whole  church,  or  every  member  thereof,  of 
truth  always,  if  they  neglect  the  benefit ;  al- 
tliough  he  otherwise  jissurc  his  whole  body 
and  every  part  thereof,  never  to  be  deceived 


church,  and  that  the  popish  church  cannot 
err.  As  great  learning  as  you  would  be 
thought  to  have,  you  shosv  it  little,  in  setting 
the  worst  argument  in  the  last  place.  For  be- 
side the  inconsequence  of  the  argument,  com- 
mon with  all  the  rest  of  his  brethren  that  went 
before,  it  containeth  three  most  impudent  and 
beggarly  petitions  of  the  whole  matter  in  con- 
troversy. 

That  the  New  Testament,  the  scriptures, 
sacruments,  and  sacrifice  of  Christ  have  been 


finally  unto  destruction.    But  seeing  there  be  j  ever  continued  in  the  right   use  of  them 
some  pastors  and  teachers,  builders  of  the    the  popish  church. 


church,  that  build  wood,  hay,  and  stubble  up 
on  the  foundation  Christ,  which  shall  be  sa 
ved,  although  they  lose  their  combustible 
work,  the  church  by  such  builders  may  be 
brought  into  error,  but  holding  still  the  foun- 
dation, can  never  be  deprived  of  salvation. 
1  Cor.  3. 

He  hath  prayed  for  the  church,  that  it  be 
sanctified  in  the  \eniy  :  Ergo,  it  cannot  err. 
The  conclusion  Iblloweth  not,  for  the  church 
is  sanctified  in  the  truth,  and  yet  may  err,  as 
it  doth  sin  in  every  member  thereof.  And  the 
same  prayer  pertaineth  to  every  one  of  God's 
elect  which  may  err,  and  vet  be  sanctified  in 
the  truth,  not  to  err  unto  damnation.  John  17. 
20. 

He  hath  prayed  that  the  faith  of  the  chief 
governor  thereof  fail  not.  Ergo,  it  cannot  err. 
This  is  the  worst  of  all  the  arguments,  that 
went  before,  for  there  is  no  part  of  it  true. 
Christ  prayed  not  for  Peter,  as  chief  governor 
of  the  church,  but  as  one  of  the  true  members 
thereof,  that  his  faith  should  not  fail,  which 
prayer  he  made  generally  for  every  member 
of  the  church  which  may  yet  err,  and  so  did 
Peter,  Gal.  2.  That  special  prayer  for  Peter 
was,  that  his  faith  should  not  fail  in  that  grie- 
vous temptation,  when  he  was  sifted  by  Satan  : 
and  cannot  be  applied  to  every  one  that  is 
bishop,  where  Peter  taught;  except  you  will 
say,  that  every  one  of  them  must  deny  Christ, 
as  Peter  did. 

The  church  "  is  Christ's  house,  his  spouse, 
his  body,  his  lot,  kingdom,  and  inheritance  :" 
this  is  confessed,  but  hereof  it  foUoweth  no 
more  that  it  is  free  from  all  error,  than  that  it 
is  free  from  all  spot  of  sin  while  it  is  a  stran- 
ger on  the  earth. 

He  loveth  it  as  his  own  flesh,  and  it  cannot 
be  divorced  or  separated  from  him  :  Ergo,  it 
cannot  err.  We  may  as  well  conclude,  that 
seeing  he  loveth  every  one  of  his  members,  as 
his  own  flesh,  for  we  are  every  one  members 
of  his  body,  of  his  flesh,  and  of  his  bones, 
which  cannot  be  separated  from  liim.  Ephc.i. 
5.  30.  Therefore  none  of  his  members  can 
err,  or  sin.  And  yet  it  is  certain  that  none  of 
his  members  can  err  or  sin  unto  eternal  dam- 
nation, though  every  error  and  sin  deserve 
damnation. 

The  new  testament,  scriptures,  sacraments 
and  sacrifice  cannot  be  changed,  being  the 
everlasting  dowry  of  the  church,  continued 
and  never  rightly  occupied  in  any  other 
Church,  but  in  your  popish  church,  which  you 
faUely  call  the  cathohc  church :   Ergo,  the 


That  no  other  church  hath  rightly  occupied 
them.  And  that  the  popish  church  is  the 
Catholic  Church  ol  Christ:  but  if  all  these  three 
principles  were  admitted  as  true,  which  while 
heaven  and  earth  standeth  shall  never  be 
granted  of  us,  nor  proved  by  you,  yet  the  con- 
clusion is  false.  For  that  the -true  Catholic 
Church  though  she  have  the  right  use  of  the 
New  Testament,  scriptures,  sacraments,  and 
sacrifice  ot  Christ  to  the  salvation  of  all  her 
members,  yet  she  hath  not  always  such  per- 
fection of  knowledge  but  that  she  may  be  de- 
ceived in  some  things. 

Your  general  conclusion  is  yet  more  impu- 
dent, that  all  those  points  of  doctrine,  faith, 
and  worship,  that  any  man  thinketh  to  be  er- 
rors, in  the  Popish  Church,  be  no  errors, 
although  they  be  never  so  contrary  to  the 
New  'Pestament,  which  is  God's  covenant 
of  remission  of  sins  freely  and  justification 
by  grace,  and  faith  only,  as  your  doctrines  of 
merits,  and  satisfaction,  though  they  be  never 
so  contrary  to  the  scriptures,  as  the  commu- 
nion under  one  kind,  worshipping  of  images 
and  other  creatures,  prohibition  of  marriage 
and  meats,  &,c.,  and  though  they  overthrow 
the  only  sacrifice  of  Christ's  death,  and  suffi- 
ciency thereof,  by  the  daily  sacrifice  of  the 
mass,  and  the  pope's  pardons,  a  pmna  et  culpa, 
<^c.  But  the  faithful  know  that  church  to  be 
the  pillar  and  stay  of  truth,  which  is  builded 
tipon  the  foundation  of  the  apostles,  Jesus 
Christ  being  the  head  corner  stone  ;  therefore 
they  seek  the  church  in  the  holy  scriptures, 
which  are  the  monuments  of  the  prophets  and 
apostles,  and  a  perfect  testimony  of  Christ,  and 
so  lean  to  the  church,  as  the  church  leaneth 
to  the  scripture,  and  to  Christ  the  only  foun- 
dation thereof.  For  none  other  thing  did  the 
apostle.^,  and  the  Niccne  Council  mean,  when 
they  taught  us  to  believe  and  confess  the 
catholic  and  aposiolic  church  of  Christ.  For 
neither  the  apostles,  nor  the  Nicene  Council, 
had  authority  to  make  any  articles  of  faith, 
but  to  teach  and  declare,  those  points  of  doc- 
trine that  the  Spirit  of  Truth  hath  revealed  to 
be  necessary  articles  of  faith  unto  salvation. 
But  it  sufllceth  not  you,  that  we  confess  that 
there  is  a  Catholic  Church,  whereof  every 
Christian  man  must  be  a  child  and  member, 
that  he  may  be  saved.  But  further  you  re- 
(|uire,  that  we  acknowledge,  "  that  that  which 
is  called  the  Catholic  Cliurch,  and  known  so 
to  be,  and  conimunicateth  with  the  See  Apos- 
tolic, is  the  church."  Here  is  as  great  uncer- 
tainty as  before  :  for  all  heretics  call  them- 


1.  TIMOTHY. 


299 


selves  the  Catholic  Church.  But  how  shall 
they  be  known  to  be  the  Catholic  Church,  and 
to  communicate  with  the  See  Apostolic,  but 
by  their  consent  in  doctrine  with  the  lioly 
scriptures,  and  writings  of  the  apostles  ?  The 
churches  of  the  east,  call  and  count  them- 
selves the  Catholic  Church,  as  much  as  the 
papists,  and  communicate  with  the  Apostolic 
Seesof  Jerusalem,  Antioch,  Alexandria,  Con- 
stantinople, Ephesus,  where  the  apostles  Pe- 
ter, Andrew,  James,  and  John,  and  Mark  the 
evangelist  have  sitten,  and  their  doctrine  in 
many  points  is  more  agreeable  to  the  writings 
of  the  apostles,  and  evangelists,  than  the  pa- 
pists; yet  the  papists  will  not  acknowledge 
them  to  be  the  Catholic  Church,  therefore  this 
rule  is  no  part  of  our  creed,  at  leastwise,  it 
cannot  sufficiently  direct  us  to  the  Catholic 
Church,  which  is  the  article  of  our  faith. 
Your  second  rule:  "  that  we  must  hear,  be- 
lieve and  obey  the  same,  as  the  touchstone, 
pillar,  and  firmament  ot  truth,"  so  it  be  right- 
ly understood,  we  do  yield  unto;  but  this 
church  is  that,  which  is  builded  upon  the 
foundation  of  the  prophets  and  apostles  whose 
doctrine  is  comprehended  in  the  holy  scrip- 
tures, and  is  therel'orc  called  the  pillar  and 
stay  of  truth,  because  it  teacheth  this  true  doc- 
trine. Therefore  what  church  is  the  pillar 
of  truth,  which  we  must  hear,  believe,  and 
obey :  we  must  know  only  out  of  the  scrip- 
tures, and  so  far  acknowledge  it  to  be  the 
pillar  of  truth,  as  it  teacheth  nothing,  but  that 
wliich  is  contained  in  the  word  of  truth,  de- 
clared in  the  scriptures.  And  thus  the  an- 
cient fathers  have  taught  us  to  know  the 
church.  Chrysosiom,  opere  irrmerfect.  in  Mat. 
Horn.  24.  Augustin,  de  unilate  Ecctesiw,  cap.  3. 
ajid  16.  Neither  did  the  Nicene  Creed  say,  I 
believe  in  the  Cutholic  Church,  otherwise 
than  we  say  in  the  apostles'  creed,  I  believe 
the  Catholic  church,  Rom.  10. 

We  seek  not  to  fly  from  the  known  visible 
church  to  the  hid  congregation  of  the  predes- 
tinate. For  that  which  is  known  to  bethe%'isi- 
ble  church  is  a  part  of  the  Catholic  church, 
which  we  believe  to  be  the  congregation  of 
all  the  true  members  of  Christ ;  although  in 
the  external  society  of  the  visible  church, 
there  be  many,  that  be  not  of  the  church,  as 
John  saith,  they  went  from  us,  but  they  were 
none  of  us,  John  2.  19. 

Where  you  deny  the  congregation  of  the 
predestinate  to  be  the  Catholic  church  of 
Christ,  you  flatly  deny  an  article  of  our  faith. 
Auoustin  expounding  the  articles  of  the  creed 
saith,  "  That  the  church  is  here  to  be  ti;ken 
for  the  whole,  and  not  for  that  pan  onlv,which 
is  a  stranger  upon  earth,"  Encher.  ad  Laurent, 
cap.  56.  And  oftentimes  in  his  writings  af- 
firmeth,  the  Catholic  church  to  consist  of  all 
the  predestinate,  which  are  the  members  of 
Christ's  mystical  body,  and  that  no  wicked 
men  pertain  unto  it,  but  only  the  good,  holy, 
and  just.  Be  baptism,  lib.  6.  ca_p.3.  Derivilat. 
Dei.  lib.  21  cap.  25.  In  Joan.  Tr.  45.  Where- 
by you  may  see  this  is  not  a  new  and  false 
apprehension  of  Wicliir,  but  an  old  and  true 
juugment  of  the  Catholic  Church.    But  let  us 


hear  what  arguments  you  have  against  this 
apprehension.  You  say,  "the  company  of  the 
predestinate  maketh  not  any  one  society 
among  thomstlvcs,  many  of  them  being  yet 
unborn,  and  many  yet  infidels  and  heretics, 
and  therefore  be  not  of  the  one  house  of  God, 
which  is  here  called  the  pillar  of  truth."  If 
you  had  said,  many  are  not  yet  in  the  visibh; 
church,  which  be  unborn  or  uncalled,  we 
would  have  agreed  with  you,  but  yet  all  tlTc 
elect  be  of  the  Catholic  Church,  which  in  the 
time  appointed,  shall  be  born  and  called. 
For  is  not  that  the  Catholic  church  for  which 
Christ  died,  that  he  might  sanctify  it  and 
cleanse  it  by  the  laver  of  water  in  his  word, 
Ephe.  5.  25,  26.  Or  did  he  deliver  himself, 
for  that  society  of  men  which  then  were 
born  and  called?  was  it  not  the  spouse  of 
Christ,  for  which  he  delivered  himself,  and 
which  not  many  lines  before,  you  aflirmed  to 
be  the  pillar  of  truth,  which  could  not  err? 
certain  it  is,  Christ  died  for  tlie  companv  of 
the  predestinate,  therefore  the  company  of  the 
predestinate  are  the  church  and  spouse  of 
Chrift,  therefore  the  house  of  God  and  the 
pillar  of  truth,  yet  most  properly  called  the 
pillar  of  truth  in  respect  of  that  part,  which  is 
a  stranger  here  upon  the  earth. 

"  But  those  of  the  predestinate,"  you  say, 
"  that  be  already  of  the  church,  make  no  se- 
veral corntiany  from  the  known  Catholic 
church.  Therefore  he  speaketh  of  the  visi- 
ble church."  I  answer,  that  those  of  the  pre- 
destinate, that  be  already  not  only  of  tho 
church,  but  also  in  the  visible  church,  are  the 
same  with  the  church  militant  which  is  a 
part  of  the  Catholic  Church,  and  even  that  is 
the  pillar  of  truth  in  this  world.  I  understand 
visible,  that  which  may  be  seen  of  men,  not 
that  which  is  always  in  the  sight  of  the  wick- 
ed, nor  ever  in  the  sight  of  every  godly  m.an. 
Yoipsay  further,  "Paul  instructeth  not  Ti- 
mothy, how  to  teach,  preach,  correct,  and 
conver.se,  in  the  invisible  society  of  the  pre- 
destinate, but  in  the  visible  house  of  God."  I 
say,  he  instructed  him  how  to  behave  him- 
self in  both,  not  as  in  two  churches,  but  in 
one,  seeing  that  the  latter,  is  but  a  part  of  the 
former.  For  else  the  predestinate,  that  are 
yet  unborn  and  uncalled,  should  not  pertain 
to  his  charge.  In  truth,  he  teacheth  him  how 
to  behave  himself  in  the  church  of  Ephesus, 
or  any  other  particular  congregation,  where- 
of he  should  have  charfie,  and  not  in  the  Ca- 
tholic Church,  as  it  is  dispersed  in  the  whole 
world.  For  every  particular  church  is  even 
as  the  whole,  the  pillar  and  stay  of  truth,  so 
long  as  it  continuetn  the  true  church  of  Christ. 
Yet  this  difTerence  observed,  that  any  visible 
particular  church,  mav  cease  to  be  in  this  or 
that  place,  but  the  Catholic  church  shall 
never  be  removed  out  of  the  world,  before  the 
end  of  the  world. 

The  presence  of  Christ  by  his  spirit,  ac- 
cording to  his  promise  and  prayers,  as  I  have 
showed  before,  pcrtaineth  to  every  true  mem- 
ber of  Christ's  l>ody,  as  much  as  to  the  whole. 
Yet  every  member  may  err  of  infirmity 
though  not  finally  unto  damnation.    Augustu) 


I.  TIMOTir/, 


in  that  place  quoted)  saith  nothing  to  prove 
that  the  church  cannot  err,  but  that  the  word 
of  truth,  wliich  lie  calleth  confession  of  Christ 
shall neverhiil  from  the  whole  church,  though 
many  nitiiibcrs  deny  Christ  for  a  time,  as 
Peter  did,  and  altervvard  repent.  "Not  alto- 
gether out  of  the  mouth  of  Peter,"  saith  he,  "in 
whom  was  a  figure  oi'  the  church,  the  word 
of  truth  was  taken  awav,  who  although  for 
an  hour  he  had  denied  Christ,  being  troubled 
through  fear,  yet  by  weeping  he  was  restored, 
and  by  confession  was  crowned." 

But  these  words  of  Lactantius;  are  very  no- 
table, and  yet  they  note  nothing  for  your  pur- 
pose, that  the  church  cannot  err  in  any  thing, 
but  in  matters  necessary  to  eternal  life  and 
salvation,  which  we  grant.  "  Notwithstand- 
ing forasmuch  as  all  singular  companies  of 
heretics,"  as  he  saith,  "  think  themselves 
chiefly  to  be  Christians,  and  the  Catholic 
church.  We  must  bew^are  that  we  take 
not  a  church  falsely  called  Catholic  instead 
of  the  true  church." 

The  note  to  discern  the  true  church  which 
Lactantiusgivelh  is  obscure,  but  if  it  be  com- 
pared with  that  which  he  writeth  in  the  for- 
mer part  of  the  chapter,  that  Christ  and  his 
ambassadors  have  given  precepts  that  are 
certain,  which  we  ought  always  to  keep,  | 
which  are  their  heavenly  writings  from 
which  all  heresies  have  swarmed,  it  may  be 
better  understoood.  "We  must  know,"  saith 
he,  "  that  to  be  the  true  Catholic  church,  in 
which  is  the  confession  and  repentance, which 
wholesomely  cure  the  sins  and  wounds 
whereunto  the  frailty  of  the  flesh  is  subject  " 
His  meaning  is,  that  the  true  Catholic  Church 
teacheth  the  way  of  salvation  by  true  faith, 
and  remission  of  sins,  according  to  the  Scrip- 
tures. De  vera  sapientia,  lib.  4.  cap.  30.  Cy- 
prian saith,  "  That  they  which  departed  from 
Christ  do  perish  through  their  own  faultj  but 
the  church  which  believcth  in  Christ,  and 
which  lioldetii  that  which  she  hath  once 
knowm,  doth  never  depart  from  him  altoge- 
ther, and  that  they  are  the  church  wlxich  con- 
tinue in  the  house  of  God."  Whereby  the 
reader  may  see,  how  without  shame  you 
falsify  Cyprian  to  make  a  colour  for  your 
assertion,  which  Cyprian  doth  nothing  fa- 
vour. 

Ireneus  speaketh  of  the  true  doctrine  of 
salvation,  which  the  church  in  his  time  did 
embrace,  havin"  testimony,  as  he  saith,  of 
the  prophets  and  ai)ostles,  lib.  3.  cap.AO,  which 
we  confess  to  be  true  of  the  Catholic  church 
in  all  ages,  yet  may  the  church  err  in  matters 
of  less  moment,  as  in  his  time  in  the  conten- 
tion about  the  celebration  of  Easter;  in  Au- 
gustin's  times,  in  giving  the  communion  to 
infants,  (fcc.  Neither  is  there  any  of  the  an- 
cient fathers  that  holdeth  it  a  pernicious  ab- 
surdity, to  affirm  that  the  church  of  Christ 
can  err  in  any  point  of  religion,  keeping  still 
the  foundation.  Augustin  saith  express- 
ly, "  the  determination  of  the  former  gene- 
ral councils,  which  represent  the  whole 
church,  may  oftentimes  be  reformed  by  the 
latter,  when  by  any  experiments  of  things 


that  is  opened,  which  before  was  shut,  and 
known  wliich  before  was  unknowTi."  De  hapt. 
cont.  Don.  lib.  2.  cap.  2.  Therefore  in  some 
things  even  the  whole  church  visible  of  earth 
may  err.  Neither  is  there  any  of  the  ancient 
fathers  that  expound  this  text,  that  gather  - 
thereof  that  the  church  cannot  err. 

Chrysostom  saith,  "  The  church  is  not  as 
the  temple  of  the  Jews,  for  this  containeth 
faith  and  preaching,  for  truth  is  the  pillar  and 
stay  of  the  church."  By  which  words  you 
see,  in  what  sense  the  church  is  the  pillar  ot 
truth,  namely,  because  the  truth  is  preached 
in  it,  which  is  the  pillar  and  stay  of  the  church 
itself.  For  truth  maketh  the  church,  the 
church  maketh  not  truth.  Theodoret  saith, 
"  He  calleth  the  house  of  God  and  the  church 
of  those  that  have  believed.  And  those  he 
called  the  pillar  and  stay  of  truth.  For  being 
founded  on  the  rock,  they  remain  steadfast 
and  immoveable,  and  in  the  things  them- 
selves do  preach  the  truth  of  doctrine.  The 
world,  saith  Ambrose,  is  m  prevarication, 
troubled  with  divers  errors.  Therefore  it  is 
necessary  that  it  be  said,  that  there  is  the 
house  of  God,  and  the  truth  where  he  is 
feared  according  to  his  own  will,  while  his 
servants  profess  that  of  him,  which  he  hath 
vouchsafed  to  teach,  &c.  The  church  is 
therefore  the  pillar  and  stay  of  truth,  because 
it  is  her  duty  to  possess  the  truth  as  Christ 
hath  taught  it,  which  assisted  by  his  grace, 
she  doth  sufficiently  to  the  salvation  of  all  her 
children,  though  not  so  perfectly  always  but 
that  in  some  point  she  may  be  deceived 

Chapter  4. 
3.  Seeing  the  Spirit  speaketh  so  evidently 
of  this  matter,  you  labour  in  vain  to  post  over 
the  crime  to  the  old  heretics,  who  as  in  their 
prohibition  of  marriage,  they  were  lorerunr 
ners  of  Antichrist,  so  there  was  none  of  them, 
to  whom  his  clear  prophecy  may  so  properly 
be  applied,  as  unto  Antichrist  himself,  and 
his  nearer  members.  For  those  old  heretics 
that  ascribed  the  institution  of  matrimony  to 
Satan,  and  the  creation  and  procreation  of' 
mankind  unto  the  devil,  spake  not  falsehood 
in  hypocrisy,  but  in  open  blasphemy,  and 
therefore  might  easily  be  discerned  and 
avoided.  But  you  that  under  pretence  of  holi- 
ness, religion,  chastity,  purity,  fasting,  prayer, 
by  laws  and  decrees  forbid  marriage  and 
meats  to  some  men  at  all  times,  and  to  all 
men  at  some  times,  are  they  of  whom  the 
Spirit  speaketh  evidently,  that  they  utter  their 
false  doctrine  in  hypocrisy,  and  therefore  had 
need  to  be  described  by  your  special  notes, 
and  the  church  to  be  forewarned  of  you  by 
this  prophecy.  For  after  the  Apostle  hath 
declared  wherein  the  great  mystery  of  true 
religion  consisteth  that  is  taught  and  believed 
in  the  Church  of  Christ :  he  doth  immediately 
give  evident  notes  of  the  mystery  of  iniquity 
maintained  in  the  false  church  Of  Antichrist, 
who  placeth  the  highest  points  of  religion,  in 
the  prohibition  of  marriage  and  meats.  In  so 
much  as  they  are  specially,  and  in  a  manner 
only,  called  and  computed  of  you  religious. 


I.  TIMOTHV. 


301 


tiiat  obey  this  prohibition  of  marriage  and 
meats,  thougli  ihcy  live  no  more  continently, 
than  the  old  herotics,  called  OH^eHiant  turjje.t, 
filthy  Origenists,  who  as  lOpiphanius  testiheih 
of  them,  "  Rejected  marriage,  and  yet  lust 
ceased  not  among  them,  and  defiled  their 
body  and  mind  with  wantonness.  For  some  of 
them  are  in  the  habit  ol  monks  th;it  live  solita- 
rily, and  some  of  the  women  are  in  the  habit  ol 
women  that  livesolitarily,  but  they  are  corrupt, 
performing  their  lust  in  their  bodies.  They 
study  not  for  chastity,  but  for  feigned  chas- 
tity, and  that  which  hath  the  name  only  of 
chastity.  They  desire  to  be  in  honour,  for 
the  exercise  of  chastity  supposed  to  bo  in 
them."  Epiph.  hares.  64.  Such  were  your 
monks,  friars,  and  nuns  for  the  most  part  in 
England,  as  was  found  manifestly  in  the  vi- 
sitation of  their  houses  bofor.:  their  suppres- 
sion. And  even  the  Manichees  permitted 
marriage  to  their  laymen,  which  they  call 
their  hearers,  but  in  no  wise  to  their  clergy, 
which  they  call  their  elects  or  chosen  men. 
Aug.  de  har.  ad  Quod  vult  Denm  Iicet.  46. 
Again,  such  as  had  made  the  vow  of  chastity 
and  were  not  able  to  perform  it,  the  heretics 
called  Apostolici,  would  not  permit  to  marry, 
which  was  contrary  to  the  doctrine  of  the 
Catholic  Church,  which  as  Epiphanius  doth 
testify,  judged  that  it  was  better  for  such  to 
marry  openly,  than  to  burn  privily.  Hceres. 
61.  Therefore  there  is  no  way  for  you  to  es- 
cape the  judgment  of  the  Holy  Ghost,  by 
turning  the  matter  over  to  the  old  heretics, 
who  with  as  good  reason  might  post  it  off 
from  one  to  another,  the  Manichees  to  the 
Tacianists,  and  the  Tacianists  to  the  Ma- 
nichees, as  you  do  to  them.  But  the  marks 
are  so  evident,  as  no  heretic  that  forbiddeth 
marriage  or  meats,  can  escape  clear,  and  you 
that  forbid  them  with  colour  of  more  per- 
fection and  holiness  in  hypocrisy,  and  all 
other  heretics  are  most  properly  described  by 
them. 

Not  only  the  Manichees,  Encratites,  Ae- 
rians  and  such  like  old  heretics,  as  condemned 
the  eating  of  flesh,  as  unclean  and  abominable, 
but  even  the  Papists  also  command  to  abstain 
from  meats  for  piety  and  religion's  sake, 
which  God  hath  created  to  be  received  with 
thanksgiving.  Counting  such  holiness  in  eat- 
ing offish,  they  that  are  the  most  holy  among 
you  that  eat  no  flesh,  as  tiie  Charterhouse 
monks,  counting  generally  the  catins;  of  fish 
or  fruits  and  spices,  to  be  a  holy  fast  at  such 
times  as  the  tasting  of  flesh  or  white 
meats  is  thought  a  heinous  sin,  and  for  this 
cause,  as  Durand  testifieth,  because  all  flesh 
was  accursed,  not  fish  in  the  days  of  Noah. 
Lih.  6.  cap.  De  aliis  jejuiiiis.  So  that  fasting  is 
but  pretended  in  hypocrisy,  for  a  colour  that 
the  liberty  of  Christians  might  be  brought 
into  bondage  of  Antichrist's  law.  Wherein 
how  like  the  Popish  fasts  are  unto  the  fasts 
of  the  Manichees,  Auarustin  showeth,  De 
morihus  ManichcBorum,  lib.  2.  cap.  13,  who 
counted  it  a  wonderful  praise  to  them,  and 
a  holy  fast,  that  they  did  not  eat  flesh  nor 
■drink  wine,  as  they  said,  to  chastise  them- 


selves and  bridle  lusl,  but  of  mere  hypocrisy, 
as  he  saith :  "  for  I  demand  of  you,"  saith 
he,  "  if  there  be  a  man  which  may  well 
be  so  sparing  and  thrifty  liiat  moderating 
the  appetite  of  his  belly  and  throat,  he  eat- 
eth  not  twice  in  one  day,  and  when  he  sup- 
peth,  he  hath  set  before  him  a  few  herbs 
sodden,  and  seasoned  with  a  little  bacon,  so 
much  as  is  suflicientto  stay  his  hunger.  Like- 
wise he  quencheth  his  thirst,  having  respect 
unto  his  liealtli,  with  two  or  three  draughts 
ot  wine  mingled  with  water,  and  this  is  his 
daily  fare.  There  is  another  on  the  other 
side  which  tastelh  no  flesh  nor  wine,  but  at 
tlie  ninth  hour  he  takcih  gladly  exquisite 
and  strange  fruits,  varied  in  many  several 
dishes,  sprinkled  with  plenty  of  pepper,  and 
suppeth  in  the  beginning  of  the  night  with 
like  fare,  drinketh  the  sweet  liquor  of  figs 
or  other  fruits,  as  delicate  as  wine  and  ex- 
celling wine  in  sweetness,  and  drinketh  not 
so  much  as  he  thirsteth,  but  as  much  as  he 
listeth,  andprovidelh  his  fare  daily,  and  ea- 
joyeth  such  a  delicate  diet  of  no  necessity, 
but  with  great  pleasure  :  which  of  these  con- 
cerning meat  and  drink,  do  you  judge  to  lead 
his  life  in  greater  abstinence  ?  I  suppose 
that  you  are  not  so  blind,  that  you  will  pre- 
fer him  that  liveth  with  a  little  bacon  and 
wine  before  this  gourmand.  So  truth  con- 
straineth,  but  your  error  singeth  otherwise  : 
for  if  one  of  your  elect,  saith  he^  should  but 
once  sup  with  the  former  man  of  sparing  diet, 
and  should  but  anoint  his  lips  with  rusty  bacon, 
or  but  take  the  savour  of  it,  as  a  breaker  of  his 
fast  or  abstinence,  he  shall  be  condemned  to 
hell  fire."  What  difference  there  is  then  be- 
tween the  fast  of  the  Manichees,  and  the  fast 
of  the  Papists,  saving  that  the  Papists,  more 
gross  in  hypocrisy,  allowed  fish  commonly, 
and  wine  with  all  delicate  confections  at  all 
times,  even  on  their  Good  Friday  fasts  :  when 
to  eat  one  piece  of  rusty  bacon  hath  been 
counted  a  more  heinous  sin  than  to  kill  a 
man. 

Is  it  not  intolerable  impudency  in  the  Pa- 
pists, that  being  convicted  by  so  evident  a 
prophecy  of  the  spirit,  they  are  not  ashamed  to 
say  it  is  but  a  similitude  of  words  ?  Is  fast- 
ing, an  abstinence  from  flesh  ?  May  not  a 
priest  live  chastely  in  marriage  ?  to  whom  the 
Holy  Ghost  alloweth  one  wife,  or  may  they 
not  live  chastely  out  of  marriage  without  pro- 
hibition to  any,  of  that  which  God  hath  made 
free  for  all  ?  But  "  by  appointing  days  of  ab- 
stinence from  certain  meats,"  you  say,  "your 
church  doth  not  condemn  these  meats,"  which 
is  nothing  else  but  falsehood  in  hypocrisy,  for 
you  forbid  them  for  holiness,  for  religion's 
sake,  and  therefore  condemn  them  as  unclean 
and  unholy,  though  not  by  God's  creation,  yet 

I  by  your  Antichristian  prohibition.  As  for  the 
voluntary  abstinence  of  the  Rechabites  and 
Nazarites,  it  was  no  prohibition  of  God's  crea- 

I  tnres,  nor  other  abstinence  than  God  allowed. 

I  The   fast  of  the   Ninevites,    Moses,    Elias, 

I  Anna,  John  Baptist,  and  Christ,  was  nothing 
in  the   world  like   your  Popish  prohibition. 

I  For   your    abstinence    by  prohibition  from 


I.  TIMOTHY. 


flesh,  and  filling  the  belly  with  fish  or  other 
deiicacies  by  your  permission,  is  no  fast  nor 
abstinence  for  any  lawlul  cause  of  chastise- 
nrient  of  the  body,  but  a  mere  note  of  An- 
tichristian  hypocrisy.  Which  yet  shovveth 
itself  more  evidently,  when  you  make  it  as 
lawful  for  Antichrist  to  prohibit  the  use  of 
God's  creatures  for  religion,  as  it  was  tor 
God  himself  in  Paradise,  for  obedience,  or  in 
the  law  for  signification,  to  forbid  the  use  of 
his  own  creatures.  Wherein  Antichrist  is 
exalted  above  God,  to  forbid  that  which  God 
hath  appointed  to  be  free.  But  there  are  for 
all  this,  say  you,  divers  good  causes  of  ab- 
stinence. I  grant  it,  but  no  cause  of  prohibi- 
tion for  causes  of  religion.  For  albeit  God 
for  obedience  in  Paradise,  or  for  signification 
in  the  old  law,  commanded  abstinence  from 
certain  meats,  yet  when  he  hath  made  all 
meats  free  in  the  New  Testament,  none  but 
Antichrist  either  for  obedience  or  signifi- 
cation will  prohibit  that  which  God  hath  per- 
mitted. In  the  time  of  Rabanus  Maurus,  anno 
855,  there  was  no  general  prohibition  of  flesh 
to  all  men,  but  only  to  monks,  and  to  them  of 
four-footed  beasts  only,  the  flesh  of  birds 
being  permitted,  because  they  were  created 
of  the  same  element  that  fishes  were.  As  he 
writeth  De  insl.  Cler.  lib.  2.  cap. 26  and  27,  wine 
was  also  prohibited.  And  afterward  in  the 
time  of  Ludovicus  Pius  because  they  devour- 
ed so  many  birds,  they  were  prohibited  also, 
yet  blood  was  allowed  to  them  in  all  their 
broths,  ibid.  And  yet  the  Pope's  law  hath 
presumed  not  only  to  prohibit  some  kind  of 
creatures  under  a  false  pretence  of  fasting, 
but  also  such  as  were  prohibited  to  the  Jews 
in  the  old  law,  as  unclean,  as  appeareth  by 
Jov.  part  15.  cap.  97,  and  100.  118,  v.'here  pe- 
nance is  appointed  for  eating  unclean  beasts, 
or  such  as  died  alone,  or  were  torn  with 
beasts,  or  strangled,  or  touched  by  unclean 
beasts,  or  for  eating  or  drinking  that  wherein 
a  dog  or  a  cat  hath  lapped,  or  wherein  a 
mouse  or  a  weasel  hath  been  drowned,  and 
such  like. 

Boniface  also  forbade  all  the  servants  of 
God,  from  all  huntinj?  and  hawking  with  dogs 
or  hawks.  Jov.  part  13.  cap.  29.  Gratian,  Dist. 
86,  in  divers  chapters,  maketh  it  a  great  sin  to 
hunt,  and  the  art  of  himting  is  counted  a  vice, 
can.  Quivenatoribus.  In  the  gloss  it  is  declar- 
ed to  be  unlawful  for  all  men  in  Lent,  &c. 
Hunting  is  fclso  condemned  because  it  cannot 
be  without  crying,  and  no  Himter  can  be  a 
holy  man  so  long  as  he  continueth  a  hunts- 
man, cap.  Isa.  and  in  glos.i.  The  abstinence 
from  meat  ofl^ered  to  idols  is  either  for  of- 
fence, or  for  participation  with  idolatry,  not 
for  conscience  of  the  eater,  if  the  other  causes 
do  cense.  For  chastising  of  the  body,  it  is 
unlawful  to  abstain,  but  that  is  in  respect  of 
the  quantity  or  quality  of  tlie  meat,  which 
rnore  provoketh  carnal  lusts,  not  in  prohibi- 
tion of  any  kind,  as  you  do  in  your  fasts  of  all 
flesh,  vea  of  that  which  haiii  but  touched 
flesh,  iliough  it  be  never  so  gross,  as  Augus- 
tin  pulteth  the  example  of  rusty  bacon,  and  in 
never  so  small  a  quantity.    When  you  per- 


mit all  delicate  fishes,  fruits,  wines, 
confections,  even  to  the  filling  of  the  stoiiiach : 
and  that  vviiich  fiUeth  up  the  measure  of  this 
Antichristian  note,  you  do  not  only  thus  ab- 
stain, but  you  proliibit  under  pain  of  damna- 
tion, the  eating  of  such  meats,  in  any  quanti- 
ty, or  of  any  quality.  As  for  abstinence  for 
health,  or  for  any  civil  respect,  that  is  nothing 
to  the  matter  now  in  hand,  when  the  apostle 
giveth  it  as  a  note  of  Antichristian  apostacy, 
to  forbid  meat  or  marriage  for  religion's 
sake. 

God  the  author  of  matrimony  hath  appoint- 
ed what  degrees  of  consanguinity  or  affinity 
are  to  be  avoided  in  contracting  the  same. 
But  wherefore  may  Antichrist  forbid  the  mi- 
nisters of  the  church  to  marry  according  to 
God's  ordinance,  which  he  hath  left  free  for 
them?  Our  Saviour  Christ  forbiddeth  not 
any  to  marry,  but  liimthat  is  married  already, 
and  not  lawfully  divorced.  And  albeit  he  had 
done  so,  because  he  was  the  author  of  mar- 
riage, as  God,  yet  it  is  not  lawful  for  Anti- 
christ to  prohibit  whatsoever  it  was  lawful  for 
Christ  to  forbid. 

The  apostle  forbiddeth  no  widows  that 
serve  the  church  to  marry,  but  such  as  for 
their  years  had  no  need  to  marry,  and  wil- 
lingly abstained  from  marriage  that  they 
might  serve  the  church.  For  which  service 
a  married  woman  is  unfit,  because  she  is 
bound  to  serve  her  husband.  As  fey  her 
which  had  twice  or  oftener  lawfully  married, 
he  refuseth  not,  but  only  such  a  one  as  had 
been  unlawfully  coupled  to  more  husbands 
than  one  at  once,  as  departing  or  being  un- 
lawfully separated  from  one,  and  then  taking 
another.  But  you  by  law  prohibit  married 
men  to  serve  in  the  church,  and  the  ministers 
of  the  church  to  marry,  whom  God  alloweih 
to  have  one  wife,  and  enforce  them  to  take  the 
vov-  of  continency,  though  they  be  not  able  to 
perform  it,  and  though  they  be  not  able  to 
keep  it,  yet  you  condemn  their  marriage  with 
the  Heretics  that  called  themselves  aposto- 
lics.  And  it  is  a  mere  mockery,  that  you 
honour  matrimony  more  than  Protestants,  ac- 
counting it  a  holy  sacrament,  when  you  ac- 
count the  holy  calling  of  priesthood  to  be  pro- 
faned by  matrimony,  which  is  nothing  else 
but  to  speak  a  lie  in  hypocrisy. 

This  old  deceitful  practice  you  forget  not 
to  use  against  us.  But  we  do  justly  charge 
you  with  old  heresies,  which  you  do  hold  in- 
deed, not  as  the  Heretics  did  falsely  accuse 
the  Catholics.  You  cannot  deny,  impudent 
as  you  are,  but  that  you  do  forbid  meats 
and  marriage,  which  the  church  did  not  in 
Augustin's  and  Ilierom's  days.  There  were 
that  abstained  from  marriage,  and  there  were 
that  fasted,  but  there  was  iio  law  to  compel 
any  to  the  one  or  to  the  other.  Theodoret 
upon  this  text,  saith  :  "  He  doth  not  dispraise 
the  single  life  and  continence,  but  he  accuseth 
them  which  compel  men  by  making  a  law  to 
follow  it."  Therefore  these  ancient  fathers 
answer  not  our  objection.s,  nor  yet  you  by 
saying,  "you  think  not  that  meats  are  unclean, 
or  of  an  ill  creation,  but  you  abstain  for  pun- 


I.  TIMOTHY.  303 

ishment  of  your  bodies,  and  taming -your  con- I  tims,  which  be  clean  and   holy.     Yet  aro 
cupiscenccs."  I  thero   surne  thinga  spcci.illy  applied  to  the 

So  said  the  Manichees,  as  Augu?tin  testifi- 1  service  ot  God,  wliich  in  that  rcsi)cct,  in  ano- 
'  '"  — '  '*-''' — '-    '   —  '  -     '      ther  kind  arc  more  specially  called  holy,  as 


eth :  but  he  proved  that  they  lied,  and  so  do 
you.  "If  you  abstain,"  saith  he,  "of  fruga- 
lity, and  to  tame  lust,  with  which  by  such 
meats  and  drinks  we  arc  delighted  and 
taken,  I  beai  it,  and  1  allow  it:  but  it  is  not 
so,  for  1  demand  of  you,  &c.  as  bctore."  De 
moribux  Man.  lib.  2.  cap.  13.  As  for  marriage, 
you  do  not  only  prei'er  virginity  and  confineu- 
cy,  as  a  state  more  agreeaole  to  God  in  itself, 
and  more  meet  for  the  clergy,  which  yet  the 
Holy  Ghost  hath  not  taught  you,  but  you  en- 
force it  by  law  as  necessary  for  the  clergy, 
and  condemn  ina'rimony,  as  "profaning  the 
sacred  order  of  priesthood,"  I  u.se  your  blas- 
phemous and  devilish  words.  You  condemn 
the  state  of  marriage,  as  carnal,  wherein  no 
man  can  please  God,  approving  that  vile  de- 
cretal under  the  name  of  Siritius,  ep.  4.  cup. 
0,  where  he  saith,  that  the  ministers  of 
the  church  nnist  abstain  from  matrimony, 
"because  they  that  be  ^n  the  flesh  cannot 
please  God."  All  this  and  much  more  wc 
continually  tell  the  Papists,  and  they  cannot 
but  see  it,  yet  their  cauterized  consciences 
feeling  nothing,  they  continue  in  their  auda- 
city and  impudency  to  bear  it  out  still. 

4.  The  creatures  in  their  hwftd  ii=e  to  the 
Christian  receiver,  are  .sanclitie:!  hy  il;e  word 
of  God,  and  by  prayer.  By  v.hijin  the  prayer 
be  pronounced  it  is  not  greatly  nuiierial,  see 
ing  every  one  ought  to  join  in  consent  with 
him  that  uttereth  the  prayer.  Although  for 
order  or  comeliness  sake  it  is  most  conve- 
nient, that  the  good  man  of  the  house,  or  any 
by  his  appointment,  or  a  minister  if  he  be  pre- 
sent, or  the  best  man  in  the  company  do  pro- 
nounce the  prayer  in  the  name  of  the  rest. 
But  that  the  meat  should  be  sanctified,  or  is 
sufficiently  blessed  with  the  sign  of  the 
cross,  it  is  altogether  beside  the  book.  For 
the  gifts  of  God  are  to  be  sanctified  bythe 
word  of  God,  and  by  prayer,  not  by  the  sign 
of  the  cross,  which  is  neither  the  word  of 
God  nor  prayer.  As  for  blessing  of  the  per- 
son, whereof  the  prerogative  is  to  the  greater, 
it  is  not  here  spoken  of,  but  only  of  the  sancti- 
lication  of  meats  to  the  lawful  use  of  Chris- 
tians. 

4.  We  see  the  creatures  of  God  to  be  good 
both  by  their  first  creation,  and  also  after 
their  corruption  through  sin, by  sanctification, 
which  is  by  the  word  of  God  which  hath 
given  the  use  of  them  unto  us,  and  by  prayer 
by  which  the  use  of  them  is  consecrated  unto 
us.  Therefore  not  only  such  abstinence  is 
detested,  as  condemneth  the  creatures  to  be 
naught  by  nature  or  creation,  but  that  also 
which  forbiddeih  them  to  be-received  upon 
any  hj-pocritical  surmise  of  unholiness,  when 
they  be  given  to  be  received  with  thanks- 
giving, being  sanctified  by  the  word  of  God, 
and  by  prayer. 

5.  All  the  creatures  of  God,  not  only  by  cre- 
ation, but  also  by  sanctification,  by  tlie  word  of 
God  and  prayer,  are  alike  holy  in  the  neces- 


the  Sabbath  day,  the  temploj  the  ark,  the  al- 
tar, &c.  But  that  such  things  gave  holiness 
to  things  that  touched  them,  otliervvise  than 
according  to  God's  word  they  were  dedicated 
to  God's  service,  it  is  falses  For  even  the 
sacrifices  of  the  ungodly,  which  not  only 
touched  the  altar,  but  also  lay  upon  it  and 
were  ofi'ered  in  it,  because  they  were  not  ol- 
lered  with  such  faith  as  they  should  be  offered 
by  the  word  of  God,  were  abominable  unto 
the  Lord,  as  he  testifieth  often  by  the  pro- 
phets. 1  herefore  that  our  Saviour  Christ 
saith  of  the  templo  and  the  altar,  sanctifying 
the  gold  and  the  gift,  his  meaning  is  plain, 
that  the  temple  when  it  is  holy,  is  the  princi- 
pal, and  the  gold  that  is  offered  in  it  is  the 
accessary,  so  of  tiic  altar  and  the  gift.  Not 
that  the  temple  or  altar  had  power  to  give  ho- 
liness to  every  thing  that  touched  it.  Neither 
are  all  creatures  to  be  severed  from^the  com- 
mon use,  and  consecrated  to  the  service  of 
God,  but  only  such  as  he  hath  prescribed  and 
appointed  by  his  holy  word,  without  which, 
ail  other  sanctifying  or  consecrating  of  crea- 
tures to  the  use  of  religion,  is  superstitious 
and  idolatrous.  The  places  and  times  of 
God's  apparition,  or  working  some  ppecial 
wonders,  were  holy  for  that  time  only  of 
God's  presence,  and  not  for  ever  after.  For 
Bethel  was  not  counted  holy  forever  of  the 
faithful,  but  of  the  superstitious  and  the  ido!^ 
atrous  Israelites,  who  by  the  wickedness  of 
Jeroboam  were  brought  to  esteem  it/inore 
holy  than  Jerusalem,  the  place  which  God 
had  chosen.  But  by  the  prophets,  Bethel  that 
by  Jacob  was  called  the  house  of  God,  was 
termed  Bethaven,  the  house  of  wickedness 
or  vanity.  Hosea  4.  15.  So  the  hill  on  which 
Christ  was  transfigured,  is  called  holy  in  re- 
spect of  the  time  in  which  the  transfiguration 
was,  not  that  the  holiness  of  the  place  doth 
always  continue,  or  that  there  was  any  pil- 
grimage of  the  faithful  unto  it. 

Such  memories  or  monuments  of  holy 
things  have  no  holiness  in  them,  but  may  s^'ir 
up  men's  minds  to  the  remembrance  of  holy 
things.  But  seeing  to  the  unclean  all  thing.s 
are  unclean,  not  by  creation,  but  by  pollution 
of  sin,  and  the  abuse  of  Satan  :  the  aposilo 
showeth  how  all  creatures  in  their  lawful 
use,  are  sanctified  unto  the  clean,  namely,  by 
the  word  of  God,  who  hath  generally  permit- 
ted unto  the  faithful  the  free  use  of  them, 
and  by  prayer,  by  which  they  are  specially 
sanctified  to  the  private  use  of  every  one  of 
the  faithful.  The  .-^ign  of  the  cross  is  super- 
stitiously  added  by  Chrysostom,  which  is 
omitted  by  the  apostle.  And  where  you  are 
not  content  with  this  vulgar  and  cominon  be- 
nediction of  our  meats  and  drinks,  whereof 
the  apostle  speaketh,but  will  e.xtend  the  same 
to  a  more  exact  sanctification,  and  higher  ap- 
plying of  some  creatures,  &,c.  beside  the 
word  of  God  :  vou  declare  that  vou  prefer 


sary  and  lawful  use  of  them  to  true  Chris-  i  your  own  inventions  and  superstitions  before 


304 


1.  TlMOTPiY 


the  prescript  commandmehls  and  rules  of  the 
word  of  God.  For  sanctifying  of  meats  and 
drinks,  according  to  the  doctrine  oi  the  Holy 
Ghost,  was  never  greatly  regarded  in  popery, 
nor  is  yet  much  practiced  among  your  recu- 
sant I'apists  in  England.  But  other  toys 
which  you  call  sanctified  creatures  by  the 
pope's  holiness,  and  not  by  the  holiness  of 
God's  word  are  highly  esteemed.  But  the 
Greek  word,  you  say,  doth  import  such  a 
matter  :  you  would  make  the  ignorant  believe 
so.  But  they  that  know  the  Greek  tongue  as 
well  as  you,  are  bold  to  tell  you  there  is  no 
such  matter  imported  by  it.  And  the  text  is 
plain,  that  no  such  thing  can  be  allowed  by  it. 
Not  only  because  the  apostle  speakejh  only 
of  the  common  or  ordinary  use  of  God's  crea- 
tures, but  also  because  he  appointeth  two 
means,  both  necessary  to  sanctification,  the 
word  of  God  and  prayer.  For  if  men  will 
presume  of  prayer,  without  the  word  of  God, 
their  prayer  is  not  of  faith,  and  so  it  is  sin. 
As  also  if  inen  will  presume  of  sanctification 
by  God's  word,  and  contemn  prayer,  it  can- 
not but  be  grievous  presumption  and  sin  in 
them.  Therefore  seeing  you  cannot  bring 
the  word  of  God  to  approve  that  your  "  more 
exact  sanctifying,  and  higher  applying  of  crea- 
tures," &c.  under  colour  whereof  you  bring 
in  all  your  execrable  holy  things,  it,  is  at  the 
least  superstition,  and  vain  worshipping  of 
God,  if  it  be  not  blasphemous  usurping  of  the 
honour  and  ofRce  of  the  Holy  Ghost,  to  whom 
it  pertaineth  to  sanctify,  and  whatsoever  is 
sanctified  indeed,  is  rightly  and  truly,  being 
dedicated  by  the  ministry  of  man,  sanctified 
and  hallowed  by  him. 

Having  nothing  out  of  the  word  of  God,  you 
think  to  carry  the  matter  by  the  words  and 
practice  of  men.  But  of  what  weight  that  is 
m  matters  of  religion,  even  those  men,  unto 
whose  authority  you  would  lean,  may  sufTi- 
ciently  instruct  you.  And  yet  the  matter  is 
far  from  that  you  would  bear  the  ignorant  in 
hand.  Augustin's  words  of  that  pretended 
holy  broad,  are  against  the  Pelagians,  which 
contended,  that  baptisiii  was  not  necessary 
for  the  infants  of  the  faithfiil,  because  they 
are  holy.  "  Sanctification  is  not  after  one 
sort.  _  For  I  think  that  the  Cathumcns,  after  a 
certain  manner  of  theirs,  are  saiicfified  by  the 
sign  of  the  cross  and  prayer  of  imposition  of 
hatnds,  and  that  which  they  receive,  although 
it  be  not  the  body  of  Christ,  yet  it  is  holy,  and 
more  holy  than  those  meats  with -which  we 
are  nourished,  because  it  is  a  sacrament. 
And  even  those  meats  wherewith  we  are 
nourished  to  the  necessary  maintenance  of 
this  life,  the  same  apostle  said  to  be  sanctified 
by  the  word  of  God  and  prayer,  which  we 
make  when  we  are  to  refresh  our  bodies,"  &c. 
Here  Augustin  speaketh  of  a  supposed  sanc- 
tification iind  of  a  superstitious  kind  of  bread, 
which  without  any  word  of  God,  he  calleth  a 
sacrament,  bv  which  you  mav  see  how  large- 
ly he  useth  that  term.  But  what  holiness  was 
in  it,  or  how  it  could  be  holy  without  the 
word  of  God,  how  can  we  be  assured  ?  And 
yet  what  kind  of  hoUncss  it  was,  he  after  de- 


clareth,  namely,  such  as  could  not  make  the 
receivers  holy  if  they  were  not  baptized, 
As  for  Popish  holy  bread,  it  was  not,  for  that 
is  not  given  to  them  that  are  not  baptized, 
neither  is  it  a  sacrament,  therefore  it  was  one 
of  those  burdensome  ceremonies  and  hu- 
man presumptions  of  which  he  complaineth, 
and  wishetli  that  they  might  be  taken  away; 
Ephe.  118.  The  loaves  that  were  sent  by 
the  ancient  fathers  from  one  to  another,  were 
but  tokens  of  friendship  and  communication, 
and  no  such  hallowed  bread  as  you  fantasy  ; 
for  they  desired  one  another  to  make  the'm 
blessings,  by  their  thankful  acceptation  of 
them,  £;;.  34,  35.  And  they  called  them  bless- 
ings, not  for  any  consecration,  but  according 
to  the  phrase  of  the  scripture,  1  Sam.  25.  21, 
where  Abigail  desired  David  to  take  a  bless- 
ing of  her  hand,  that  is,  a  gift  or  present.  So 
2  Jicg.  5. 15,  Naaman  desired  Elisha  to  take  a 
blessing  of  him,  that  is  a  gift  and  no  hallowed 
matter.  But  there  was  great  concourse,  as 
Hierom  testifieth,  of  all  sorts  unto  Hilarion, 
that  they  might  receive  of  him  bread  or  oil 
that  he  had  blessed.  This  was  for  the  great 
holiness  that  was  supposed  to  be  of  that  per- 
son, not  an  ordinary  ceremony  of  holy  bread, 
or  holy  oil.  But  was  he  as  ready  to  give  it, 
as  they  to  desire  il?  No,  verily.  Hierom 
saith,  he  hath  no  mind  but  of  the  wilderness. 
Whereby  it  appeareth  it  was  rather  a  super- 
stition in  them  to  require  it,  than  any  usurpa- 
tion in  him  to  grant  any  such  thing. 

Therefore  Hierom  admireth  his  humility, 
that  despised  such  honour  as  was  offered 
unto  him.  That  in  the  primitive  church,  the 
people  commonly  brought  bread  to  the  priests 
to  be  hallowed,  is  not  proved  by  the  place 
you  quote,  for  there  the  author  doth  not  speak 
of  any  such  use,  but  showeth  by  a  similitude, 
how  in  the  Lord's  prayer,  we  call  that  our 
bread  which  we  pray  to  God  to  give  us,  "  that 
is,"  saith  he,  "  give  us  that  bread  which  we 
have  prepared,  that  while  it  is  given  of  thee, 
it  may  be  sanctified.  As  for  example,  if  a 
layman  should  offer  bread  to  a  priest,  that 
the  Priest  should  take  it,  and  sanctify  it,  and 
so  give  it  to  him.  In  that  it  is  bread,  it  is  his 
that  offereth  it,  but  that  it  is  sanctified,  it  is 
the  benefit  of  the  priest."  Is  not  a  common 
custom  here  strongly  proved,  or  rather  dis- 
proved ?  For  if  there  had  been  any  such  com- 
mon custom  as  you  speak  of,  he  would  not 
have  said,  "  A^  for  example,  if  a  layman,  but 
as  when  a  layman  offereth  bread  to  a  priest," 

&.C. 

The  mention  made  in  the  council  of  Car- 
thage, and  the  canonsof  the  apostles  is  a  con- 
demnation of  such  superstition,  and  a  com- 
mandment that  nothing  be  offered  but  bread 
and  wine  for  the  sacrament,  which  is  of 
grapes  and  cam.  Wherefore  you  have  small 
support  even  of  man's  authoritv,  as  you 
have  none  of  God's  word  for  hallowing  of 
wax,  fire,  palms,  ashes,  &,c.,  when  you  can- 
not bring  so  much  as  a  shadow  of  antiquity 
for  your  holy  bread.  The  sanctifying  of 
the  water  in  baptism,  and  the  bread  and 
wine  in  the  Lord's  supper,  hath  the  word  of 


I.  TIMOTHY. 


305 


God  maniiestly  to  warrant  it,  as  none  of  your 
Popish  trumpery,  which  you  call  hallowed  or 
blessed  creatures,  hath.  That  which  Augus- 
tin  saith  oi  the  sign  ot  the  cross,  importeth 
not  any  necessity  thereof  unto  sanctilication, 
but  showeth  tiiat  it  was  a  ceremony  so  usual, 
that  without  it  notliing  was  done  rite,  that  is, 
according  to  the  rite  and  ceremony,  if  that 
sign  were  lacking. 

verily,  but  that  we  know  the  impudence 
of  the  whore  of  Babylon,  we  would  marvel 
how  the  Romish  church  without  tiie  warrant 
of  God's  words,  which  the  apostle   maketh 
necessary  unto  sanctidcation,  durst  attempt 
such  blessings  and  conjurings  of  creatures  as 
she  doth.      Yea  to  ascribe  such  power  unto 
the  devil,  over  them  after  they  be  sanctified 
by  the  word  of  God,  that  thev  need  any  such 
exorcisms  or  blessings  to  drive  him  away, 
which  is  in  other  terms,  and  by  anotlicr  fetch 
to  renew  the  old  blasphenay  ofthe  Manichees, 
from  which  in  the  beginning  you  w«.ild  seem 
to  purge  yourselves.      But  Christ,  you  say, 
hath  given  authority  over  all  devils,  Luke  9.  i 
To  whom   I  pray   you  ?    To    his   apostles,  f 
when  he  sent  them  to  preach,  not  to  all  priests,  j 
more  than  the  power  of  working  other  mira- 
cles, which  he  then  gave  to  his  apostles.  And  | 
giving  them  authority  over  all  devils,  did  he  j 
bid  them  conjure  the  devil  out  of  water,  salt,  j 
bread,  or  such  like  ?    or  rather  to  cast  out 
devils  mightily  from  them  that  were  possess- 
ed with  them,  not  diat  all  creatures  were  pos- 
sessed by  them.      Neither  doth  the  apostle 
speak  here  of  prayer  to  expel  the  devil  out  of 
God's   creatures,   but  to  niake   the    use  of 
God's  creatures  sanctified  in  themselves  by 
God's  word,  holy  and  sanctified  unto  us.  How 
you  begin  your  conjuration  of  holy  water  and 
.  such  like,  it  skilleth  not,  seeing  you  have  no 
word  of  God  to  attempt  any  such  matters. 
Certain  it  is,  that  your  exorcisms  are  no  pray- 
ers, but  mere  conjurations,  for  those  words, 
our  help  is  in  the  name  of  the  Lord,  are  no 
words  of  prayer,  and  your  prayers  follow  the 
conjurations  being  as  good  as  they.    For  you 
pray  that  your  coniured  salt  and  water  may 
be  salvation  of  body  and  soul  to  all  that  re- 
ceive them.      You  conjure  not  the  devil  out 
of  the  creatures,  but  the  creatures  themselves. 
"I  conjure  or  command  thee,  thou  creature 
of  salt  or  water,  &c.,  not  that  the  devil  should 
depart  from  thee,  but  that  thou  be  made  con- 
jured salt  to  the  salvation  of  the  believers, 
and  that  thou  be  health  of  soul  and  body  to 
all  that  receive  thee  ;  and  that  from  the  place 
where  thou  art  sprinkled,  all  fantasies  and 
wickedness  of  devilish  fraud,  and  every  un- 
clean spirit  being  conjured,  may  fly  away  and 
depart."  So  likewise  you  conjure  and  charge 
the  water  in  the  name  of  God,  "  that  thou  be 
made  conjured  water,  to  drive  away  all  pow- 
er of  the  enemy,  and  that  thou  mayst  be  able 
to  root  out,  and  to  null  out  the  enemy  itself, 
with  all  his  revolted  angels,"  &c.   Who  gave 
you  such  authority,  to  lay  such  a  charge,  or 
to  bestow  such  a  power  upon  the  creatures 
of  God  ?    Wilt  not  thou,  O  God,  be  revenged 
of  this  Antichristian  blasphemy  ?      But  the 


practice  and  tradition  of  the  first  fathers 
hath  so  expounded  Paul's  words,  as  you  say. 
You  do  well  to  say  the  practice  and  un- 
written tradition,  for  none  of  the  fathers  that 
interpret  this  text,  in  their  writings  do  men- 
tion any  such  exposition.  For  practice  there- 
fore, you  .send  us  first  to  Auguslin  for  exor- 
cisms, and  namely  of  children,  who  saith  in- 
deed, that  in  baptism  the  power  of  the  devil 
is  exorcised  in  children,  meaning  that  they 
are  delivered  from  the  tyranny  of  the  devil, 
whom  they  do  renounce  by  the  hearts  and 
mouths  of  them  that  bear  them,  which  is  no- 
thing to  your  magical  exorcisms  of  children. 
The  book  De  dogniatilms,  is  none  of  Augus- 
tin's,  yet  he  spcaketh  not  only  of  exorcisms, 
but  also  of  exiiinations,  which  you  use  not, 
to  call  tlie  unclean  sjiirit  from  them  that  are 
to  be  baiitized.  Although  there  is  great  dif- 
ference between  the  casting  out  of  the  devil 
from  children,  which  in  some  sense  is  truly 
performed  according  to  the  scripture,  Luke  11, 
and  the  conjuring  and  hallowing  of  creatures, 
which  hath  no  colour  in  the  scripture.  For 
holy  water  to  be  1400  years  old,  you  send  us 
to  that  counterfeit  epistle  of  Ale.xander, 
which  you  know  to  be  an  impudent  forgery, 
and  alltiie  world  may  know  by  the  date,  if 
there  were  nothing  else,  which  was  when 
Trajanus  and  Helumus  were  consuls,  the 
ninth  of  the  calends  of  August,  which  might 
as  well  be  Ad  i'cdendas  Gracas,  or  at  the  fat- 
ter Lammas,  for  there  was  never  any  Helia- 
nus  consul  with  Trajanus.  The  famous  story 
that  you  send  us  to  see  in  Theodoret,  is  a  mi- 
racle wrought  by  Marcellus  bishop  of  Apa- 
mea,  in  setting  the  temple  of  Jupiter  a  fire, 
with  sprinkling  of  water  after  he  had  signed 
it  with  the  cross,  and  prayed,  when  it  would 
not  bum  with  fire.  Which  pertaineth  nothing 
to  your  ordinary  ceremony  of  holy  water, 
which  is  conjured  after  another  sort,  and  to 
another  purpose.  The  other  story  in  Epi- 
phanius,  is  also  of  a  miracle,  in  curing  a  mad- 
man, by  casting  v/ater  upon  him,  in  the  name 
of  Christ,  but  no  holy  water,  except  you  will 
allow  him  that  is  neither  priest,  nor  clerk, 
nor  Cliristian  rfian,  to  make  holy  water. 
For  that  miracle  was  done  by  a  Jew  to  try 
a  dream  that  he  had,  before  he  was  baptized. 
But  when  you  come  to  Gregory,  for  hallow- 
ing of  churches  with  holy  water,  yon  come 
nearer  to  your  time,  and  the  revelation  of 
Antichrist,  but  then  you  must  strike  off 
500  years  of  your  1400  for  the  age  of  holy 
water. 

Gregory  indeed  willeth  holy  water  to  be 
made,  and  to  be  sprinkled  in  the  idol's  tem- 
ples, altars  to  be  budded,  and  relics  to  be 
laid  up,  but  where  is  the  ashes  strewed  in 
the  church?  where  be  the  candles?  where 
is  the  sexton  counterfeiting  the  devil,  and  an- 
swering in  a  base  voice  within  the  church, 
when  the  bishop  conjureth  him  without? 
wlierc  are  a  great  many  more  ceremonies 
prescribed  in  your  pontifical,  to  be  used  in 
hallowing  of  churches  ?  I  forbear  you,  if  you 
cannot  tell,  for  Antichrist  lacked  as  yet  some 
years  of  his  open  manifestation,  and  therefore 


306 


I.  TIMOTHY. 


this  ceremonial  consecration,  prescribed  by  i  and 
Gregory,  lacked  many  things  that  were  after-  r 
ward  revealed  by  the  spirit  of  Antichrist,  j 
But  among  other  things  we  must  remember,  : 
that  Elisha  applied  salt  to  the  healing  andpu-  j 
rifying  of  waters,  while  you  forget  that  you 
have  not  the  spirit  of  Elisha,  to  work  miracles. 
For  your  water  conjured  with  salt,  cannot  j 
heal  nor  purify  any  unwholesome  waters. 
How  the  angel  used  the  fish's  liver  to  drive 
away  the  devil,  we  leave  it  to  you  to  do  the 
like,  if  you  can.  We  must  have  the  vyord  of 
God,  and  no  apocryphal  stories  to  build  our 
faith  upon,  David's  harp  did  nothing,  but  it 
was  made  to  soimd  by  David,  whose  godly 
nmsic  procured  some  rest  to  Saul  for  the 
time.  Augustin  saith  not,  that  a  piece  of  the 
holy  earth  saved  such  a  man's  chamber  from 
infestation  of  devils,  but  that  the  same  ceased 
at  the  prayers  of  a  priest,  that  ordered  the  sa- 
crifice of  the  body  of  Christ  there,  and  prayed 
earnestly  that  the  said  vexation  might  cease. 
Therefore  you  make  your  marks  amiss  for 
the  holy  earth.  But  what  madness  is  this  ?  of 
rniracles  wrought  by  God,  with  external 
signs  of  his  creatures,  to  establisli  an  ordina- 
ry doctrine  and  ceremony  of  hallowing  what 
creatures  you  will,  and  to  what  purpose  you 
are  disposed  ?  But  Christ  occupied  divers 
sanctified  elements,  some  for  the  health  of 
the  body,  some  for  grace  and  remission  of 
sins,  and  some  to  work  miracles.  And  why 
mi"ht  not  he  occupy  his  owti  creatures,  to 
such  purpose  as  it  pleased  him  ?  But  shall 
Antichrist  therefore  imitate  our  Saviour 
Christ,  like  an  ape,  to  occupy  the  Lord's 
creatures,  and  to  sanctify  them  without  his 
word,  to  make  his  false  sacraments  of  them, 
and  to  work  his  lying  miracles  by  them  ?  If 
God  showed  miracles  by  the  relics  of  saints, 
is  it  Jawfid  for  you  to  make  holy  relics  what 
you  list?  In  the  storv  of  Julianus,  the  de\'il 
that  was  conjured  flea,  when  one  by  chance 
and  custom,  made  the  sign  of  the  cross,  Ergo 
the  devil  is  perilously  afraid  of  the  cross. 
No,  no,  the  devil  is  too  crafty  and  strong,  to 
yield  to  so  weak  a  weapon,  but  when  he  is 
disposed  to  play  with  men,  that  they  may  be 
the  more  easily  seduced  by  him.  In  the  Acts 
of  the  Apostles,  we  read  that  the  devil 
vvould  not  give  place  to  the  name  either  of 
Paul,  or  of  Jesus,  pronounced  by  conjurors, 
but  played  the  devil  with  them.  But  you  f9r- 
get  yourselves,  or  else  you  allege  the  scrip- 
ture most  impudently.  For  there  you  note 
that  the  devil  contemned  the  exorcists.  Here 
you  say,  "  the  name  of  Jesus,  yea  and  of  Paul, 
putteth  them  to  flight." 

If  you  furnish  yourselves  with  suchstufl'as 
here  is  brought  out  of  the  practice  of  the  an- 
cient church  for  holv  water,  wax,  palms,  ashes, 
grains,  and  such  like  holv  baubles:  you  may 
easily  contemn,  but  you  shall  never  avoid  the 
force  of  such  arguments,  as  we  bring  against 
your  Antichristian  blasphemies.  But  you  will 
furlher  assure  your  besotted  disciples,  "that 
they  .shall  iiud  these  actions  and  creatures,  not 
only  by  increase  of  faith,  iervour,  and  devo- 
tion, to  purge  the  impurities  of  their  souls, 


procure  remission  of  their  daily  infirmi- 
ties, but  also  that  the  popes  and  prelates  may 
join  unto  the  same  their  blessing  and  remis- 
sion of  venial  sins  and  spiritual  debts."  I 
pass  over  the  absurdity  of  this  saying,  where 
after  so  great  matters  without  the  pope's 
blessing  so  small  a  thing  as  is  remission  of 
venial  sins  which  are  washed  away  with  a 
Pater-noster,  is  promised  with  the  Pope's 
blessing  added  to  those  creatures.  But  where 
learn  you  that  faith,  fervour,  and  devotion  are 
increased  by  these  means  ?  The  word  of  God 
acknowledgeth  no  such  means,  but  the  dili- 
gent hearing  of  the  word,  and  the  use  of  sacra- 
ments, with  hearty  prayers.  And  where  is 
any  such  sovereign  authority  granted  to  the 
chief  ministers  of  the  church,  to  join  their 
blessing  with  remission  of  sins,  to  such  actions 
and  creatures  ?  But  you  niay  feign  what  you 
list,  to  uphold  your  Antichristian  kingdom, 
which  yet  shall  fall  and  be  consumed  daily  by 
the  word  of  the  Lord,  do  what  you  can.  But  you 
have  an  argument  out  of  James,  that  remissioa 
of  sins  was  annexed  to  the  unction  of  holy  oil, 
where  no  such  thing  is  said,  although  health  of 
body  is  promised  by  the  gift  ofmiracles,  tohim 
that  was  anointed  with  oil ;  and  remission  of 
sins,  at  the  prayer  of  the  elders  of  the  church, 
not  only  of  those  that  you  call  venial,  but  of  all 
his  sins,  not  by  any  virtue  annexed  to  the  oil, 
but  by  promise  of  God,  that  our  prayers  are 
heard,  not  only  for  ourselves,  but  also  for  our 
brethren.  For  the  many  ways,  whereby  ve- 
nial sins  are  remitted  ;  and  the  only  way 
whereby  mortal  sins  are  forgiven,  it  is  your 
own  stuff,  and  therefore  you  may  dispose  of 
it  as  you  list.  We  know  that  all  sins  that  are 
forgiven  to  men  of  years,  are  forgiven  through 
faith  in  the  mercy  of  God  reconciled  to  us  by 
Christ,  which  faith  is  confirmed  by  the  seals 
of  his  holy  sacraments.  But  where  you  say, 
that  mortal  sins  are  ordinarily  remitted  only 
by  the  sacraments,  either  you  forget  the  pope's 
pardons  of  all  sins,  a  pcena  et  culpa,  or  else  you 
count  the  Pope's  pardon  an  extraordinary  way 
of  remission. 

Gregory  indeed  did  send  many  superstitious 
tokens,  if  the  postcript  of  that  epistle  be  not 
counterfeit ;  but  yet  not  with  such  gross  terms 
of  his  blessing,  and  remission  of  sins,  as  you 
speak  of  In  the  former  place,  among  other 
tilings  he  sendeth  a  little  key  from  the  body  of 
Peter  for  his  blessing,  "  in  which  is  enclosed," 
saiih  he,  "  the  iron  of  his  chains,  that  that 
which  had  bound  his  neck  to  martyrdom,  may 
loose  your  neck  from  all  sins."  Here  you 
must  understand  a  prayer  or  a  wish  of  Grego- 
ry, or  else  you  must  acknowledge  that  he  sent 
remission  of  all  his  sins,  as  well  mortal  as  ve- 
nial by  this  relic,  and  so  mortal  sins  maybe 
remitted  without  a  sacrament. 

In  the  second  place  he  hath  no  such  matter, 
but  only  saith  to  Athelbert  king  of  Kent :  "  I 
have  sent  you  small  tokens,  which  shall  not  be 
small  unto  you,  when  they  be  received  of  you, 
with  the  blessing  of  Peter  the  Apostle."  By 
the  blessing  of  Peter,  he  nieancth  commenda- 
tions and  prayers  from  the  bishop  of  Rome, 
as  he    himself  received  presents,  with  the 


1.  TIMOTHY. 


307 


blessing  of  Mark,  when  he  received  com- 
mendations from  the  bisliop  of  Alcxiindria. 
How  liis  successors  tliat  were  Antichrists 
openly  revealed  did  behave  themselves  in 
such  matters,  it  is  not  to  be  marvelled. 

Those  your  exorcisms  be  not  like  conjura- 
tions, but  very  conjurings  indeed,  and  the  dif- 
ference that  you  make  between  them  and 
other  conjurations,  is  fdse.  For  in  those 
other  conjurations  the  devils  be  comtnanded 
by  the  names  of  God,  and  word  of  Christ,  and 
by  many  prayers.  Yet  are  they  devilish  and 
abominable  abusings  of  the  holy  names  and 
words  of  God,  and  so  are  yours,  seeing  you 
have  no  more  warrant  out  of  the  holy  scrip- 
tures to  conjure  than  tliey  have. 

8.  "  He  saith  that  bodily  exercise,"  saith  Am- 
brose, "  is  profitable  to  little.  For  to  fast  and 
to  abstain  irom  meats,  the  authority  of  the 
Creator  remaining,  profiteth  not  much,  ex- 
cept piety  be  added."  Therefore  fasting  of 
itself  is  not  a  spiritual  exercise,  except  it  be 
to  the  end  of  piety,  and  so  mcaneth  Chrysos- 
tom.  Augustin  also  in  the  places  quoted, 
speaking  of  the  fasting  and  abstinence  of 
godly  men  in  his  time,  that  was  without  su- 
perstition, or  any  prejudice  to  Christian  liber- 
ty, saith,  "  They  exercise  piety  diligently,  as 
for  bodily  exercise  as  the  apostle  saith,  they 
know  10  pertain  but  a  short  time.  They 
placed  not  religion  in  abstinence  from  mar- 
riage and  meats,  as  Popish  votaries  do. 

r4.  Paul  speaketh  of  an  extraordinary 
grace,  which  Timothy  received  by  imposi- 
tion of  hands,  as  many  others  did,  which  took 
not  holv  orders. 

14.  When  you  cite  Augustin  at  large,  you 
deserve  small  credit.  The  gifts  of  the  Holy 
Ghost  were  given  to  them  that  received  not 
holy  orders.  And  it  is  certain,  that  Timothy 
was  fit  for  his  calling,  either  by  this  extraor- 
dinary gift,  or  by  his  ordinary  study  in  the 
scriptures,  before  he  was  ordained,  or  else 
Paul's  rule  has  been  broken,  which  he  giveth, 
1  Tim.  3.  2.  But  that  any  such  grace  is  given 
by  your  sacrament  of  orders,  we  cannot  see 
by  experience.  For  he  that  was  an  unlearned 
ass,  before  he  was  made  priest,  is  made  no 
better  than  John  Lacklatm  by  his  order  of 
priesthood.  Where  you  note  that  grace  is 
given,  not  only  in  or  with  the  sacrament,  but 
by  the  sacrament,  it  is  vain,  for  this  grace  was 
commonly  given  without  any  sacrament.  See- 
ing all  took  not  orders,  that  received  the  gifts 
of  the  Holy  Ghost  by  imposition  of  hands,  as 
it  is  manifest  in  the  acts  of  the  Apostles. 

14.  Ambrose  saith  :  ''  Imposition  of  hands 
arc  the  mystical  words,  by  which  he  that  is 
elected,  is  confirmed  unto  the  work,  receiv- 
ing authority,  his  conscience  bearing  witness 
that  he  maybe  bold  instead  of  our  Lord,  to 
ofi'er  sacrifice  to  God."  But  whereas  you 
gather  that  he  doth  allude  to  the  words,  spo- 
ken in  the  ordering  of  your  priests,  it  is  a  frivo- 
lous and  fond  collection,  for  he  showeth  before 
that  this  sacrifice  is  by  preaching  and  teach- 
ing, to  offer  the  people  to  God.  And  your  sa- 
crifice he  cannot  mean,  who  take  up^n  you 
ijot  to  ofTer  up  Christ  himself  to  his  Father, 


not  to  oflier  in  the  stead  of  Christ,  as  the  min- 
isters of  the  gospel,  instead  of  Christ,  exhort 
men  to  be  reconciled  to  God.  'i  Cor.  20. 


14.  By  any  thing  that  you  allege,  we  see 
grace,  and  much  1 
that  it  is  a  sacrament.     For  the  grace  where- 


not  how  it  doth  give  any  grace,  and 


I  less 


of  Paul  speaketh,  was  an  extraordinary  gilt 
and  followeth  not  always  imposition  of  hands 
in  the  ordering  of  ministers.  And  if  it  did, 
yet  followeth  it  not,  that  imposition  of  hands 
is  a  sacrament.  For  it  must  be  an  element, 
and  not  an  external  action  only,  that  niaketh 
a  sacrament  in  that  sense.  VVc  say  baptism 
and  the  Lord's  Supper  are  sacraments.  Your 
reason  to  prove,  that  Augustin  calleth  holy 
orders  a  sacrament,  as  preci.scly  and  properly, 
as  he  doth  baptism  is  sullicient,  because  he 
joineth  it  in  name  with  baptism,  for  so  he  doth 
the  catechumen's  bread,  mentioned  sect.  12, 
with  the  Lord's  Supper,  yet  it  followeth  not, 
that  he  calleth  it  a  siicrament  in  the  same  na- 
ture, that  the  Lord's  supper  is  a  sacrament. 
Thnt  Christ  and  his  Apostles,  by  the  Spirit  ot' 
Christ,  used  the  ceremony  of  imposition  of 
hands,  according  to  the  law,  it  is  no  warrant 
for  the  popish  church  to  borrow  the  Jewish 
rites,  ceremonies,  and  sacramental  actions, 
but  it  argueth  an  Antichristian  spirit  in  her, 
which  presumeth,  that  she  may  do  all  things 
that  Christ  and  his  Apostles  by  his  command- 
ment did  in  the  law,  abrogated  by  Christ. 
But  the  true  church  of  Christ  submitteth  her- 
self to  the  doctrine  of  Christ  and  his  Apostles 
in  all  things,  and  is  content  with  those  cere- 
monies which  Christ  and  his  Apostles  by  his 
comniandment,  have  left  unto  her. 

16.  When  you  can  prove  any  such  office  to 
be  appointed  by  Christ,  unto  the  blessed  Vir- 
gin Mary,  and  the  saints  in  heaven,  to  procure 
salvation  unto  us  as  is  by  Christ  committed  to 
the  ministers  of  the  gospel,  we  will  not  spare 
to  say,  that  the  Virgin  Mary,  and  the  saints 
do  save  us,  that  is,  are  instruments  or  means 
ofour  salvation,  as  the  Apostle  saith  hereto 
Timothy.  But  if  you  are  not  able  to  prove 
such  office  or  charge  committed  to  them,  we 
may  say,  we  have  to  do  not  only  with  blas- 
phemous hypocrites,  but  also  with  unlearned 
heretics,  that  gather  so  absurdly  out  of  this 
text,  that  the  glory  of  our  salvation  may  be 
ascribed  to  creatures,  who  have  not  so  much 
as  any  ministry  therein,  by  God's  appointment. 

Chapter  5. 

3.  Theodoret  saith,  he  speaketh  of  the 
church  widows  from  the  beginning  and  so 
forth.  "They  must  have  oil  of  the  church," 
saith  he,  "which  have  none  other  help  or 
comfort."  Ambrose  saiih  nothing  to  the  con- 
trary. But  that  second  marriages  were  not 
blessed  in  his  church,  it  was  a  smack  of  Mon- 
tanism,  wherein  lay  hid  the  mystery  of  iniqui- 
ty :  for  the  second  marriage  is  no  less  blessed 
o"f  God,  if  it  be  in  the  Lord,  than  the  first.  And 
yet  the  state  of  widowhood,  that  liveth  conti- 
nently in  prayer  and  fastinrr,  is  honourable, 
and  more  free  to  serve  God  in  some  respects 
than  the  state  of  wedlock. 

5.  All  Christian  men  and  women  are  cox\^ 


308  1.  TIMOTHY. 

manded  to  pray  continually,  Luke.  18.  1,  of  1  be  greater  ccntinency  showed  in  some  i!ia« 
'    '        ''  '       '    have  been  twice  married,  than  in  some  other, 

that  have  been  but  once  married,  in  Til.  1. 
Therefore  the  Apostle  in  the  third  chapier, 
refused  not  them  that  had  been  twice  married, 
but  them  that  had  more  wives  at  once  than 
one,  as  1  have  proved  in  that  place  sufficient- 
ly. Neither  doth  it  follow,  that  as  none  were 
to  be  admitted  widows,  that  intended  to  marry, 
so  none  ought  to  be  admitted  to  minister  the 
sacraments,  that  intended  to  marry.  For 
though  it  be  a  greater  thing  to  minister  the 
sacrament,  than  to  serve  in  the  place  of  wi- 
dows, yet  the  reason  of  marriage  is  far  differ- 
ent. The  widow's  office  coulcTnot  be  execu- 
ted of  them  that  were  under  their  husband's 
authority,  the  sacraments  may  be  ministered 
by  married  men.  The  widows  were  not  to 
be  chosen  under  threescore  years  c<f  age, 
when  the  disease  of  incontincncy  is  healed  by 
nature.  The  ministers  of  the  sacrameiits 
cannot  be  chosen  all  of  such  age,  as  that  in- 
firmity may  be  like  to  have  left  them  :  there- 
fore they  are  not  to  be  restrained  from  that 
remedy,  which  God  hath  provided  for  them. 
If  receiving  of  the  body  of  Christ,  should  hin- 
der the  liberty  of  marriage,  as  you  gather  out 
of  Hierom,  then  in  those  churches,  where 
they  received  the  body  of  Christ  evCTy  day, 
there  ought  to  have  been  no  married  folks  : 
and  that  such  there  were,  it  is  manifest  by 
Augustin,  E-p.  117,  yea  the  church  of  Rome 
had  that  custom  in  his  time,  and  most  churches 
of  the  West. 

You  say,  "  that  it  is  not  unlawful  to  annex 
by  precept,  or  the  party's  promise  single  life 
to  a  whole  state  or  order  of  the  faithful,  be- 
cause the  apostle,"  &c.  I  answer,  the  apos- 
tle recjuireth  not  abstinence  from  marriage, 
but  of  such  persons  as  had  no  need  to  marry, 
neither  doth  he  prohibit  marriage  in  any  order 
of  the  fr.ithful,  butrequireth  that  such  be  re- 
ceived to  this  service  of  the  church,  as  neither 
had  any  necessity  to  marry,  nor  by  marrying, 
should  forsake  their  charge  once  taken  in 
hand.  Therefore  it  followeth  not  hereof  that 
the  Pope,  or  any  others  which  are  far  inferior 
to  the  apostle,  hath  authority  to  forbid  mar- 
riage in  any  order  of  the  faithful,  which  is 
expressly  contrary  to  the  Apostle's  doctrine, 
1  Tim.  4. 

You  say,  "that  to  refuse  thS  twice  married 
or  such  as  will  not  live  single,  is  not  to  con- 


which  many  are  married,  therefore  continual 
prayer  may  stand  with  marriage.  Paul,  1  C'or.7. 
5,  speaketh  of  some  special  times,  in  which 
more  fervent  prayer  with  fasting  is  requi- 
site. 

9.  That  Deaconesses  were  appointed  to 
some  necessary  service  about  women  that 
were  to  be  professed,  or  baptized  for  their  in- 
struction, and  addressing  to  that  and  other 
sacraments  you  say,  biit  without  sufficient 
proof:  fur  that  which  Epiphanius  speateth,  is 
not  necessarily  to  be  understood  of  baptism, 
or  any  other  sacrament. 

If  not  only  the  circumstance  of  the  text,  but 
also  the  judgment  of  ancient  fathers  inter- 
j)rciing  the  same,  doth  warrant  our  handling 
of  this  place,  what  mean  these  hideous  out- 
cries of  these  Popish  hypocrites  ?  Paul,  you 
say,  prescribe th  such  only  to  he  chosen  as 
have  been  but  once  married.  We  deny  that : 
for  he  requireth  such  as  have  been  of  honest 
conversation,  and  therefore  have  not  had  two 
husbands  alive  at  once  :  therefore  your  Po- 
pish conclusions  be  such  as  they  are  accus- 
tomed to  be,  that  is,  vain  and  inconsequent. 
But  let  us  examine  them  in  order.  "  The  like 
phrase  used  before  of  bishops  and  deacons, 
that  they  shall  be  the  husbands  of  one  wife, 
must  needs  signify  that  they  cannot  be  twice 
married,"  &c.  To  this  I  answer,  the  phrases 
are  not  like,  for  in  them  he  saith,  him  that  is 
tiie  husband  of  one  wife:  Here  he  saith,  her 
that  hath  been  the  wife  of  one  husband.  As 
he  that  hath  been  twice  married,  is  husband 
of  one  wife  as  well  in  his  second  marriage, 
as  in  his  first :  so  she  that  hath  never  had 
but  one  husband  at  one  time,  is  said  to  have 
been  the  wife  of  one  husband. 

You  say,  "  that  the  state  of  widowhood  is 
more  worthy,  honourable,  decent,  and  pure, 
in  respect  of  the  service  of  the  church,  &c. 
than  of  married  folks:"  but  no  such  thing  fol- 
loweth of  the  text,  but  you  reply,  "that  else 
such  as  were  widows  with  intention  to  marry, 
might  have  been  admitted,  as  well  as  those 
that  were  never  to  marry."  This  is  no  good 
consequent,  for  those  that  might  have  .-suffi- 
cient relief  by  their  marriage,  were  not  to  be 
relieved  of  the  public  alms  of  the  church, 
neither  were  meet  for  the  service  of  the 
church,  which  they  must  leave  when  they  are 
married,    and   attend  upon  their    husbands. 

Whereas  priests  and  deacons  married,  or  to  j  demn  second  marriages."  In  this  argument 
be  married,  are  not  in  subjection  to  their  vou  take  that  which  is  in  controversy,  that 
wives,  as  women  are  to  their  husbands,  there-  the  apostle  refused  the  twice  married  :  which 
fore  may  serve  the  church,  which  the  other  if  he  liad  done,  it  had  been  some  mislike  of 
could  not.  I  second  marriages,  but  that  he  doth  not.     Ho 

You  say,  "that  second  marriage  is  disa- j  refuseth  them  that  will  not  live  single,  because 
ereeable,  and  a  sign  of  incontincncy,  and  more  that  service  of  women  required  them  that  were 
lust  and  fleshliness,  than  is  agreeable  or  come-  not  under  subjection  of  their  husbands.  And 
Iv  for  any  person  belonging  to  the  church."  ,  this  he  doth  without  any  reproach  unto  mar- 
But  if  the  second  marriage  is  not  refused  in  j  riage,  for  lie  willeth  the  younger  widows  to 
widows,  you  prove  nothing.  For  altiiough  marry.  But  if  after  marriage  repeated  holi- 
the  natural  infirmity  of  inconlinency,  is  de-  I  ly,  and  by  the  apostle's  counsel,  they  should 
clared  by  often  repeating  of  marriage,  yet  be  deprived  forever,  of  the  relief  of  the 
peeing  marriage  is  a  holy  medicine  for  that  church,  and  the  honour  of  widowhood  ;  he 
disease,  it  hindcreth  no  more  once  used  than  should  both  injuriously  will  them  to  marry, 
oUeii.    Hierom  also  showeth,  that  there  may    and  signify  some  mislike  or  reproach  of  se- 


1.  TIMOTIIV. 


cond  marriage,  by  which  tiiey  sliould  be  made 
unworthy  ol  that  ofKce  in  the  church.  There- 
fore it  is  certain  that  ilie  apostle  mcanetli,  ol 
them  that  had  Uved  honestly  in  marriage, 
whether  they  were  once  or  twice  married, 
and  have  not  hud  more  husbands  than  one,  at 
one  time.  Therefore  your  cunrerence,  and 
your  construction  show  yourselves  not  only 
to  be  great  clerks,  but  also  wonderful  wise 
men,  to  make  such  brags  of  it,  and  such  out- 
cries against  us. 

liow  true  our  exposition  of  the  husband  of 
one  wife  is,  1  have  showed  by  sufficient  rea- 
sons, and  as  good  authority  ol  ancient  lathers 
as  Hierom  is.  But  here  you  say,  it  is  most 
intolerable  impudency,  "  and  a  construction 
that  never  came  to  any  wise  man's  cogitation 
before,  to  say,  that  here  is  an  exception  only 
against  such  widows  as  have  had  two  hus- 
bands together."  Why  so  ?  because  it  was  a 
thing  never  lawful  nor  heard  of  Indeed  1  con- 
fess it  was  never  lawful  :  but  it  hath  been  often 
heard  of,  that  one  woman  hath  been  married 
to  a  second  husband,  when  her  first  husband  . 
was  alive,  and  you  may  hear  of  some  such  in 
Kheims.  Such  women,  though  afterward  | 
they  repented,  and  became  honest  women,  \ 
were  unmeet  to  be  admitted  to  any  office  in  j 
the  church.  Of  polygamy  and  bigamy,  I 
have  spoken  upon  the  third  chapter,  and  who 
of  ancient  tiine  was  called  iiyafio^,  and  what 
is  Si-ya^ia.  But  where  yoi:  say,  "we  give  ex- 
ample of  such  widows,  in  women  divorced 
justly  from  their  husbands  in  the  old  law;" 
you  slander  us,  for  we  give  example  of  such 
as  were  divorced  unjustly,  either  among  the 
Jews  or  among  the  Gentiles,  and  not  them 
only,  but  such  as  had  forsaken  their  first  hus- 
band, and  v,'ere  unlawhiUy  coupled  with 
another.  For  many  such  wicked  women,  as 
well  as  wicked  men,  were  converted  to  the 
faith,  and  became  good  Christians  :  yet  for 
their  former  infamous  life,  were  not  meet  for 
the  service  of  the  church.  When  we  say,  it 
were  unreasonable  and  injurious  to  se,cond 
marriages,  if  the  apostle  should  refuse  wi- 
dows thai  have  lived  chastely  in  marriage, 
though  they  had  been  twice  married :  we 
speak  no  blasphemy  against  the  text,  but  by 
those  arguments  prove,  that  the  text  is  not 
against  such  svidows.  Neither  is  there  any 
indecency,  or  intemperance  in  the  second 
marriage,  more  than  in  the  first,  when  the  se- 
cond as  well  as  the  first,  is  approved  by  God, 
to  be  an  honourable  and  unpolluted  remedy, 
of  the  natural  infirmity  of  incontinency.  But 
because  you  say,  we  are  thus  "bold  with  the 
apostle  and  all  antiquity,"  beside  that  you 
called  our  exposition  a  most  intolerable  "im- 
pudency, and  a  construction  that  never  came 
to  any  wise  man's  cogitation ;"  you  shall 
hear  what  one  of  good  antiquity,  sober,  and 
wise  as  anv  in  Rheims,  writeth  of  this  matter. 
Theodoret,  upon  these  very  words  of  the 
text :  "  Hereof  also  it  is  manifest,  that  he  re- 
jecteth  not  second  marriages,  but  decreeth, 
that  they  live  chastely  in  matrimony  :  for  he 
which  before  hath  established  the  second 
-marriage  by  law,  hath  not  here  forbidden  her 


wliich  hath  been  twice  married,  to  obtain 
bodily  relief"  Theophylact,  saith  upon  this 
text,  "lie  requireth  ol  her  monogamy,  that 
is,  that  she  hatii  been  coupled  to  one  husband, 
at  once,  as  a  sign  of  honesty,  chastity,  and 
good  manners  :"  for  it  is  no  sign  of  dishones- 
ty, unchasteness,  or  ill  manners  to  have  had 
two  husbands,  lawfully.  Tlie  other  place, 
Chapter  3,  he  expoundeili  plainly  to  be  meant 
only  against  Polygamy,  or  many  wives  at 
once.  Ambrose  expounding  this  text  in  his 
book  de  viduis  saiih  :  "  Neither  truly  if  any 
woman  have  fallen  into  the  second  marriage 
which  the  Apostolic  orecents  do  not  con- 
demn, if  she  be  again  loosed  from  her  hus- 
band, is  kept  off  trom  the  effect  of  widow- 
hood, as  though  she  had  lost  the  fruit  of 
shame-fastness  :  for  even  she  shall  have  the 
reward  of  her  late  ward  chastity,  but  she  shall 
be  more  approved  which  hath  not  tried  the 
second  marriage." 

TertuUitan  in  his  book  de  velandis  virgiiiihus, 
interprcteth  widows,  "  wives  of  one  husband," 
that  is,  such  as  have  been  married  in  limes 
past,  by  which  exposition  such  as  have  been 
twice  married,  may  be  understood  :  and  yet 
when  he  was  a  Montanist,  he  was  an  enemy 
to  second  marriages.  By  these  you  see,  that 
our  exposition  is  neither  intolerable,  nor  un- 
worthy of  the  cogitation  of  wise  men,  though 
the  Rhemish  doctors  fret  never  so  much 
against  it. 

11.  If  widows  waxing  warm,  idle,  and  well 
fed,  did  lust  after  husbands,  what  do  Popish 
votaries,  prelates,  and  priests,  more  warm, 
more  idle,  and  better  fed  than  those  poor 
widows  were,  lust  after?  nothing  but  chasti- 
ty ?  Verily,  when  they  were  warm,  idle,  and 
well  fed  in  England,  it  is  well  known,  they 
lusted  not  for  wives,  but  to  quench  the  fire  of 
their  concupiscence  with  all  filthiness  and  un- 
cleanness,  as  their  manifold  acts  bear  witness. 
The  apostle  saith,  the  younger  sort  of  widows, 
if  they  wax  wanton  against  Christ,  will  cast 
off  the  bond  or  promise  of  continency,  as  you 
expound  it.  And  what  think  you,  will  the 
younger  nuns,  monks,  and  priests  do  ?  will 
they  keep  the  promise  of  continency  ?  No, 
verily,  as  the  eflects  have  showed.  But  so 
they  do  not  marry,  what  filthiness  soever 
they  commit,  the  bond  or  promise  of  conti- 
nency with  you  is  well  enough  kept,  being 
made  belike  with  that  condition  ;  if  not  chaste- 
ly, yet  warily  .  yea  many  have  not  kept  it  so 
warilv,  but  that  they  have  been  openly  con- 
victed of  incontinency. 

11.  They  that  have  a  will  to  marry,  and 
therefore  do  not  marry,  because  they  cannot 
without  punishment,  which  should  do  better 
to  be  married,  than  to  burn,  that  is,  to  be 
wasted  with  secret  flame  of  lust  in  lust  it- 
self, whom  it  repenteth  of  their  profession, 
and,fhey  are  weary  of  it,  except  ihey  reform 
their  heart,  and  by  the  fear  of  God  acain 
overcome  lust,  are  to  be  coimted  dead  wo- 
men." Augustin  of  professed  virgins.  De 
sancla  virsine,  cap.  31. 

12.  Epiphanius  distinguisheth  judgment, 
which  is  the  Apostle's  word,  from  condemna- 


310 


1.  TIMOTHY. 


tion,  speaking  of  them  that  had  married  after 
the  vow  of  contincncty,  aiid  saith,  "  Better  is 
judgment  than  condemnation,  for  they  which, 
lest  they  should  be  made  ashamed  before 
men,  do  commit  fornication  privily,  and  fulfil 
their  lust  under  the  show  of  single  Ufe  and 
continency,  have  not  shame  before  men  but 
before  God,  which  knoweth  their  secrets, 
and  at  his  coming  shall  convince  all  flesh,  as 
every  one  hath  sinned. 

"  Therefore  it  is  better  to  have  one  sin,  and 
not  many,  it  is  better  for  him  that  hath  fallen 
from  his  course,  openly  to  take  a  wife  to  him, 
according  to  the  law,  and  to  repent  a  long 
time  from  his  iniquity,  and  so  again  to  be 
restored  unto  the  church,  as  one  that  hath 
done  evil,  as  one  that  is  fallen  and  broken, 
and  hath  need  of  binding  up,  and  not  to  be 
daily  wounded  of  the  secret  darts  of  that 
wickedness,  which  is  put  into  him  by  the  de- 
vil." Cyprian  saith  ot  vowed  virgins  that  they 
were  taken  a  bed  with  men,  and  yet  said  they 
were  chaste  :  "  If  they  cannot  or  will  not 
continue,  it  is  better  that  they  marry,  than 
that  they  fall  into  the  fire  with  their  pleasures, 
at  least  let  them  give  no  ofTence  to  the 
brethren  and  sisters."  Ep.  62.  The  same 
judgment  hath  Hierom,  ad  Demetriadem, 
"  The  name  of  some  that  behave  not  them- 
selves well,  both  defame  the  purpose  of  vir- 
gins, to  whom  it  must  be  said  openly,  that 
either  they  should  marry,  if  they  cannot  live 
continently,  or  else  they  should  Hve  conti- 
nently, if  they  will  not  marry."  _  By  this  it 
appeareth,  that  the  ancient  father's,  although 
they  prefer  virginity  or  continency  in  them 
that  had  vowed  the  same,  yet  they  allowed 
marriage  in  them  that  could  not  perform  their 
vow. 

12.  Although  most  of  the  ancient  fathers 
expound  this  first  faith  of  the  vow  or  promise 
of  continency,  yet  no  such  thing  can  be  proved 
of  that  text.  For  the  Apostle  speaketh  not  of 
widows  already  chosen,  but  of  widows  to  be 
chosen,  willing  voung  widows  not  to  be 
chosen,  because  there  was  danger  in  such  of 
lasciviousness  against  Christ,  to  marry  even 
to  infidels,  and  to  renounce  their  Christian 
faith ;  whereof  he  giveth  example  of  some 
that  had  forsaken  Christ  and  followed  Satan, 
who  werje  not  Deaconesses,  but  rather  wanton 
widows.  For  this  cause  Tertullian  wrote  his 
second  book  to  his  wife,  charging  her,  that 
if  she  should  marry  after  his  death,  not  to 
marry  unto  rm  infidel,  as  divers  had  done. 

The  first  faith  is  impropeily  called  the  vow 
of  continency,  but  the  faith  of  Christianity  is 
rightly  called  the  first  faith  :  against  which 
exposition  you  ask,  if  the  faith  of  baptism  be 
broken,  by  marriage  against  Christ;  by  so 
marrying,  as  they  renounce  Christianity  and 
follow  Satan ;  for  these  things  the  Apostle 
promiseth,  and  not  marriage  only,  or  inten- 
tion to  marry.  It  is  but  a  forced  vnterjireta- 
tion  of  the  first  faith  made  to  Christ,  to  be  in 
respect  of  the  second  faith  given  to  their  hus- 
bands :  for  the  Apostle  speaketh  not  of  any 
faith  of  continency  made  to  Christ;  therefore  j 
you  prove  that  to  be  the  first  faith  by  that! 


which  is  in  controversy,  and  so  you  do  nothing 
but  beg  the  principle. 

But  admit  that  the  first  faith,  according  to 
the  interpretation  of  the  ancient  fathers,  sig- 
nifies the  promise  ot  continency  made  to 
God  or  the  church,  yet  by  the  authority  of 
the  same  fathers,  such  as  have  made  a  rash 
vow,  which  they  are  not  able  to  perform,  may 
marry  lawfully,  rather  than  burn  and  live  sin- 
gle incontinently.  Therefore  w'hich  way  so- 
ever you  take  it,  marriage  of  votaries  who 
cannot  contain  is  not  prohibited. 

14.  He  neither  commandeth  nor  counselleth 
all  widows  to  marry  ;  but  the  young  widows 
that  have  not  the  gift  of  continency,  hewilleth 
and  commandeth  to  marry.  "  Paul  saith,  I 
will ;  Novatus  saith,  I  will  not ;"  saith  Theo- 
dorus,  in  like  manner  as  we  may  say,  Paul 
saith,  I  will  that  the  younger  widows  marry  ; 
the  Pope  saith,  I  will  that  the  younger  widows 
marry  not,  but  let  them  take  the  mantle  and 
ring,  whether  they  be  assured  of  the  gift  of 
continency  or  not.  The  Apostle  indeed 
speaketh  not  of  such  as  were  professed,  but 
he  forbiddeth  expressly  any  to  be  professed, 
if  he  speak  at  all  of  profession,  before  60 
years  of  age  when  the  heat  of  lust  is  past. 
Therefore  when  he  counselleth  widows  and 
virgins  to  continue,  he  meaneth  they  should 
continue  so  freely  without  vow,  as  long  as 
God  will  give  them  grace.  But  if  they  had 
made  a  vow  already,  say  you,  neither  could 
they  marry  without  damnation,  nor  he  com- 
mand or  counsel  them  without  sin.  "Thus 
bold  are  you  with  the  Apostle  ;  as  though  it 
were  sin  to  break  an  unlawful  vow,  when  it 
is  sin  to  make  such  a  vow.  But  to  vow  that 
which  is  not  in  our  power  to  perform  is  to 
make  an  unlawful  vow;  and  such  is  the  vow 
of  continency  by  them  who  have  not  the  gift 
of  it.  Therefore  the  Apostle  doth  not  only 
prefer  second  marriage  before  fornication, 
but  also  expressly  commandeth  that  none  be 
chosen  to  that  office  which  required  an  un- 
married woman,  but  such  a  one  as  was  at 
least  60  years  old.  Therefore  the  Pope  and 
his  Clergy,  admitting  widows  and  virgins  to 
profess  or  vow  continency  before  that  age,  do 
sin  against  the  express  commandment  of  the 
Holy  Ghost.  But  this  prohibition  you  are  not 
ashamed  to  deny  to  be  perpetual,  affirming 
that  it  was  only  meet  for  that  time  and  the  be- 
ginning of  Christianity.  But  the  incontinency 
of  such  young  persons  in  all  times  provetn 
that  it  is  necessary  forever  which  was  ne- 
cessary in  his  time  to  avoid  incontinency. 
Therefore  your  reason  of  the  want  of  Monas- 
teries, and  Monkish  or  Nunnish  rules  and 
orders,  which  you  confess  not  to  have  been 
in  the  Apostles'  time,  cannot  restrain  his  pre- 
cept to  that  time  only.  For  the  incontinency 
of  Monks  and  Nuns  in  cloisters,  and  under 
all  your  rules  and  orders,  hath  and  doth  daily 
sufKcientlv  prove,  that  lust  cannot  be  kept  out 
by  the  walls  of  your  monasteries,  nor  by  the 
rules  and  prescripts  of  your  orders.  There- 
fore, as  the  experience  of  some  younger 
widows  who  had  followed  after  Satan  was  a 
sufficient  reason  to  cause  the  Apostle  to  re- 


I.  TIMOTHY. 


311 


fiiac  all  young  vvidow;3  to  tho  office  of  Deacon- 
esses, so  the  experience  of  so  many  milch 
Nuns,  and  tiltliy  Monks  and  Friars  teaches  us 
that  no  young  persons  should  be  admitted  to 
any  vow  oj-  profession  ot  perpetual  continency. 
For  your'other  reason  is  vain,  respecting  vir- 
gins, who  have  not  had  experience  of  carnal 
concupiscence  as  widows  have  had;  and  is 
confuted  by  infinite  examples  of  unchaste 
Nuns.  Beside  they  often  more  burn,  that  have 
not  had  that  experience,  as  good  writers  tes- 
tily of  gelded  men,  than  they  who  have 
quenched  that  lust  in  lawful  matrimony  ;  and 
those  nuas  who  have  not  the  gitt  of  continen- 
cy are  not  void  of  experience,  although  they 
have  it  not  in  lawful  matrimony.  Yea  the 
devil  himself  helpeth  them  in  their  abomina- 
ble lusts,  as  Wierus  testifieth  of  open  experi- 
ence in  divers  nunneries  in  Germany,  and  es- 
pecially one  in  the  borders  of  the  province  of 
Cologne  ;  where  the  devil,  that  is,  the  Rotnish 
priests,  in  the  likeness  of  a  dog,  was  seen  to 
fall  upon  them,  the  nuns,  in  the  day-time,  and 
in  most  beastly  manner,  about  the  year  1358. 
Also  in  the  Nunnery  of  Nazareth  at  Cologne, 
the  nuns  in  most  filthy  manner  suffered  the 
same  collusion  often  in  the  presence  and 
sight  of  many,  in  the  year  1564.  De  prestig. 
Demon,  lib.  3.  cap.  9,  and  11.  If  therefore  the 
example  of  some  that  were  turned  after  Satan, 
was  thought  a  sufficient  reason  to  the  apostle 
to  refuse  young  widows;  what  doth  so  many 
examples  of  nuns,  not  only  spiritually  turned 
after  Satan,  as  the  apostle  means,  but  even  in 
their  bodies  made  the  slaves  of  Satan,  but  cry 
out  against  the  wickedness  of  Antichrist,  that 
so  contumeliously  rejecteth  the  apostle's  pre- 
cept, and  professeth  nuns  and  widows,  be  they 
never  so  young,  against  their  own  consent, 
being  extorted  rather  than  persuaded  thereto  ? 
Therefore  as  the  pure  chastity  of  virgins  and 
widows  is  worthily  praised  of  the  ancient 
fathers,  so  it  ought  to  be  free,  that  it  may  be 
of  greater  commendation,  and  a  more  noble 
victory,  and  not  bound  with  vows  ;  neither 
ought  any  young  person,  who  is  not  assured 
of  the  gift  of  perpetual  continency,  to  be  ad- 
mitted to  make  any  solemn  vow  or  open  pro- 
fession thereof,  by  the  apostle's  doctrine. 

15.  The  apostle  speaketh  not  of  any  widows 
chosen  to  the  ministry  of  the  church,  but  of 
wanton  young  widows  who  had  forsaken 
Christ.  For  such  young  widows  were  never 
eligible  to  that  office.  Paul  doth  not  make  a 
new  law  upon  occasion  of  them  that  were 
fallen,  but  by  example  of  them,  showeth  a 
reason  of  the  law  of  the  church,  which  re- 
fused widows  younger  than  sixty  years  old. 
Therefore  he  saith  not,  for  votaries  to  marry 
is  to  turn  after  Satan.  "For,"  saith  Primasius, 
"they  arc  turned  after  Satan,  either  denying 
the  faith  of  God,  on  committing  fornication.'' 
Au2ustin  saith,  "  by  these  words  we  may  un- 
derstand, that  those  whom  he  would  have  i 
to  marry,  misht  better  contain  than  marry,  i 
but  that  it  is  better  for  them  to  marry  than  to  j 
go  after  Satan,  that  is,  from  that  excellent  I 
purpose  of  virginity  or  widowhood,  by  look-  j 
ing  back  to  fall  and  perish."    And  that  for  I 


such  to  marry  is  not  to  go  after  Satan ;  ho 
showeth  tiiat  the  marriage  of  such  is  not  to 
be  condemned,  but  the  breach  of  their  pur- 
pose, for  he  saith,  "  which  that  the  apostle 
might  briefly  insinuate,  he  would  not  say, 
that  Ihey  have  danmation,  who  marry  otter 
the  purpose  of  greater  holiness,  not  because 
they  are  not  condemned,  but  lest  the  marriage 
itself  in  them  migiit  be  thought  to  be  con- 
demned." Debmwviduit.eap.Sajtdd.  There- 
fore for  them  that  are  professed  to  be  mar- 
ried, is  not  to  be  turned  after  Satan.  But  if 
they  have  been  rashly  professed,  and  are  not 
able  to  perform  that  vow  of  continencv,  it  is 
better  to  marry  tlian  to  burn,  by  the  ju(lgmcnt 
of  Cyprian,  Epiphanius,  Hierom,  and  Augus- 
t'\n.  Notes  on  verses  Hand  12.  Neither  doth  the 
scripture  provide  any  other  remedy  against  for- 
nication or  burning,  in  them  who  have  not  the 
gift  of  continency,  but  nwrriage.  And  Angus- 
tin  doth  rightly  acknowledge,  that  continence 
is  not  in  a  man's  own  power  or  liberty,  but 
only  the  gift  of  God.  But  that  God  will  give 
that  gift  to  every  one,  when  our  Saviour 
Christ  and  the  apostle  saith  it  is  not  granted 
to  every  one,  you  do  not  well  gather  it 
out  of  his  words.  For  although  when  the 
heat  of  his  youth  wa-s  passed  over  inconti- 
nently, as  he,  Auguslin,  confesseth,  he  ob- 
tained by  prayer  the  gift  for  the  rest  of  his 
time,  it  followeth  not  that  every  one  in  the 
heat  of  their  youth,  may  have  the  gift,  if 
they  will  pray  for  it.  Neither  are  men  any 
where  exhorted  to  pray  for  it,  with  certain 
promise  that  they  shall  obtain  it.  Therefore 
your  conclusions  do  not  follow,  "that  conti- 
nency may  be  lawfully  vowed,"  which  is  not  in 
our  power  to  perform.  "  That  it  is  not  impos- 
sible to  be  fulfilled  of  all  men  by  prayer,  fast- 
ing, and  chastisement,"  when  there  is  no 
promise  that  all  men  may  obtain  it  by  prayer, 
fasting,  &c.  The  reason  that  you  allege  for 
your  third  conclusion,  is  that  which  is  in  con- 
troversy, and  is  denied  of  us.  Yet  we  deny 
not,  but  the  condition  of  the  continent  in  some 
respects  is  better  than  of  the  married.  For 
your  fourth  conclusion,  we  persuade  none  to 
marry  that  can  live  chastely  out  of  marriage, 
hut  if  they  cannot,  we  persuade  them  with  the 
Apostle  and  the  ancient  fathers,  that  it  is 
better  for  them  to  marry  than  to  bum,  if  they 
be  not  able  to  keep  their  rash  and  unlawful 
vow.  You  slander  .\uguslin  to  say,  he  avouch- 
eth  that  the  marriage  of  vowed  persons  is 
worse  than  adultery  :  for  in  neither  of  both 
places  that  you  quote,  he  saith  so.  But  cap.  4. 
he  saith,  that  by  chaste  widowhood,  not  only 
evils  were  avoided,  which  are  adidtery  and 
fornicarion,  but  also  marriage  which  i.s  ijood, 
is  extolled.  In  the  cap.  11.  after  he  hath  by 
many  reasons  proved  the  marriage  of  such 
as  be  good,  in  whom  the  breach  of  vow  is 
evil,  he  concludethin  these  words  :  "  Where- 
fore I  cannot  say,  that  if  women  that  are  fall- 
en from  a  better  purpose  do  marry,  it  is  no 
marriage,  but  adultery,  but  I  would  not  doubt 
to  say  plainlv,  (bat  the  falling  and  ruin  from 
more  holy  chastity,  is  worse  than  adultery." 
He  saith  not  therefore,  that  the  marriage  of 


312 


I.  TIMOTHY. 


such  is  worse  than  adultery,  but  the  breach 
of  vows,  and  fall  from  their  purpose.  For  he 
proveth  at  large,  cap.  0,  10,  11,  that  the  mar- 
riage in  good,  and  not  to  be  broken,  therefore 
he  saith  immediately  before  :  •'  By  this  incon- 
siderate opinion,  whereby  they  think  that  the 
marriages  of  those  women  that  are  fallen 
from  tiieir  holy  purpose,  are  no  marriage,  no 
small  evil  cometh,  that  wives  are  separated 
from  their  husbands,  as  though  they  v/ere 
adulteresses,  and  not  wives,  and  when  by  sepa- 
rating of  them,  they  will  restore  them  to  con- 
tinency,  they  make  their  husbands  adulterers, 
when  their  own  wives  being  alive,  they  marry 
other  women.  As  for  Jovinian's  heresy,  we 
have  nothing  to  do  with  it,  more  than  Cyprian, 
Epiphanius,  Hierom,  Augustin,  whose  sen- 
tences are  before  rehearsed,  willing  vowed 
persons  to  marry  rather  than  to  burn,  yet  pre- 
tering  pure  continenoy,  before  matrimonial 
chastity,  as  far  as  the  Apostle  doth.  There- 
fore what  would  those  holy  doctors  have  said 
if  they  had  lived  in  these  times,  and  seen  the 
filthy  life  of  the  popish  clergy  ?  which  yet 
they  defend  as  pure  chastity,  and  when  the 
earth  stinketh  of  their  abominations,  yet  they 
are  not  ashamed  to  prefer  their  foul  and  un- 
chaste single  hfe,  before  holy  and  chaste 
matrimony. 

17.  We  see  double  honour,  but  double  live- 
lihood we  see  not  in  the  text.  Forget  not 
your  own  preferment,  and  worldly  advance- 
itnent,  howsoever  you  do. 

17.  To  defend  your  unlearned  and  unpreach- 
ing  popes,  cardinals,  bishops,  and  priests,  say 
you,  there  be  many  good  and  worthy  bishops 
and  priests,  that  have  not  the  gift  of  preaching 
and  teaching,  but  no  such  tiling  can  be  ga- 
thered out  of  the  text :  for  the  apostle  hath  ex- 
pressly required,  and  it  is  the  most  proper 
quality,  that  he  expresseth  in  a  bishop  or  a 
priest :  that  he  be  apt  to  teach,  1  Tim.  3.  2. 
Tit.  1.  9.  For  all  the  rest  of  the  virtues  are  to 
be  required  in  every  true  Christian  man. 
Therefore  he  meaneth,  that  as  every  one  of 
them  laboureth  more  in  preaching  and  teach- 
ing, he  is  so  much  the  more  to  be  honoured,  or 
else  he  meaneth  of  those  elders  that  Ambrose 
speaketh  of  upon  the  first  verse  of  this  chap- 
ter, that  were  appointed  only  for  government, 
and  not  for  teaching,  such  as  are  in  some 
churches  at  this  time.  But  it  was  never  al- 
lowed that  any  should  be  such  a  bishop  or 
priest  as  you  mean,  ordained  to  teach,  which 
IS  not  able,  or  h;ith  not  the  gift  to  teach. 
Therefore  the  law  being  against  you,  you  fly 
to  examples  of  Alypius  and  Valerius  that  were 
good  bishops,  and  yet  had  not  the  gift  to  teach. 
For  which  you  quote  Fossid.  in  vit.  August, 
cap.  5,  where  no  such  thing  is  to  be -found  : 
fiirof  Alypius  there  is  no  mention.  Of  Vale- 
rius it  is  said,  that  because  he  was  a  Greek, 
and  had  not  so  good  utterance  in  the  Latin 
tongue,  he  was  less  profitable  to  edify  by 
preaching  and  teaching,  and  therefore  procu- 
red Augustin  to  supply  that  his  want  in  his 
life  time,  but  that  he  had  no  gift  of  teaching 
at  all,  it  is  utterly  false.  But  of  Alypius,  Au- 
gnstin  himself  testifieth,  that  he  was  worthy 


to  be  a  bishop  before  he  was  ordained,  Epist. 
8,  which  he  vyould  not  have  said,  if  he  had  not 
had  the  gift  of  teaching  at  all.  But  this  you  note 
to  cover  the  shame  of  your  popish  prelacy, 
among  whom  it  is  a  rare  thing  to  nave^  bishop 
apt  to  teach  :  as  Erasmus  said,  that  only  Eng- 
land in  his  time  haa  learned  bishops. 

23.  No  man  doubteth,  but  it  is  lawful,  with- 
out superstition  for  chastising  of  a  man's  body, 
to  abstain  from  wine,  flesh,  fish,  fruits,  spices, 
or  other  creatures,  but  to  forbid  the  use  of 
them,  as  though  in  the  very  abstinence  there 
were  religion,  it  is  the  doctrine  of  devils, 
1  Tim.  4.  Therefore  we  use  no  calumnious 
or  stale  cavillation :  but  you  to  hide  your 
blasphemous  doctrine,  make  an  impudent  and 
unlearned  alteration  of  the  question  in  contro- 
versy between  us. 

Chapter  6 
20.  Timothy  had  nothing  committed  to  him 
by  unwritten  tradition,  but  the  doctrine  con- 
tained in  the  holy  scriptures,  and  the  govern- 
ment of  the  church  according  to  the  same 
Wherefore  you  do  but  mock  the  unlearned 
readers  with  a  Latin  word,  which  the  Apostle 
used  not,  nor  any  of  the  ancient  fathers  did 
include  any  such  matter,  as  you  pretend, 
therein.  Ambrose  useth  the  word  commenda- 
tum,  that  which  is  committed,  and  saith,  "  he 
admonisheth,  that  those  things  be  kept,  which 
were  said  before,"  therefore  he  speaketh  of 
no  unwritten  tradition.  Theodoret  saith,  "I 
think  he  calleth  the  grace  of  the  spirit,  which 
he  receiveth  by  ordination,  the  thing  that  was 
committed  to  him."  But  that  was  not  un- 
w'ritten  traditions,  delivered  by  hands  of  men. 
The  rest  understand  it  of  the  Apostolic  doc- 
trine, committed  to  him  by  Paul,  who  preached 
nothing  but  the  Gospel,  contained  in  the  holy 
scriptures.  Neither  doth  Vincentius  allow 
any  tradition,  but  that  which  is  contained  in 
the  scriptures,  and  inveigheth  against  all  new 
opinions,  which  have  no  ground  in  the  holy 
scriptures,  though  the  authors  of  them  do 
abuse  the  scriptures,  to  make  a  show  for 
their  errors.  Ireneus  also  doth  sufficiently 
declare,  that  the  holy  scriptures  are  the  chief 
treasure  of  the  church,  when  he  saith  the 
Apostles  did  deliver  the  Gospel  which  they 
preached  in  writing,  to  be  the  foundation  and 
pillar  of  our  faith,  lib.  3.  cap.  1.  Neither  was 
it  the  word  Tiepositum,  that  caused  heretics 
in  the  days  of  Clemens,  to  reject  this  epistle, 
but  the  word  knowledge  falsely  so  called, 
which  the  Gnostics  that  bragged  of  know- 
ledge could  not  abide.  Of  the  sufficiency 
of  the  scriptures  he  saith,  "  They  that  are 
sealed  with  the  holy  scriptures,  as  I  said, 
ought  to  esteem  them  as  the  best  storehouses 
from  whence  wisdom  is  sent  out,  to  what 
partof  life  soever  they  be  turned,  and  to  think 
that  this  wisdom  is  the  haven  of  health,  which 
is  troubled  with  no  waves."  Therefore  so 
long  as  it  is  the  old  truth  which  we  teach,  and 
no  new  doctrine  of  falsehood,  it  skilleth  not 
though  we  fetched  it  three  or  four  thousand 
vears  hence,  over  all  men's  heads,  out  of 
Moses  and  the  Prophets.    And  yet  we  show 


1.  TIMOTHY. 


313 


the  continuance  of  this  trutii  ulso,  for  the 
principal  points  of  doctrine,  in  the  ancient 
fathers,  for  many  hundred  years  from  Christ, 
and  in  all  ages  even  in  the  depth  of  Antichrist's 
darkness,  until  our  time.  Where  as  tor 
Popery,  iirst  you  are  driven  to  disclaim  of 
the  authority  of  the  scriptures,  tor  many 
things,  and  to  fly  to  unwritten  tradition :  se- 
condly, you  are  never  able  to  prove  your  tra- 
ditions from  hand  to  hand,  i'rom  age  to  age, 
from  Bishop  to  Bishop,  whereof  you  falsely 
boast.  But  in  the  Primitive  Church,  always 
as  you  ascend  higher  and  higher,  you  will 
be  forsaken  of  all  men,  except  perhaps  of 
heretics,  long  before  you  come  at  the  Apos- 
tles. 

20.  That  only  is  true  and  ancient,  which  is 
first,  and  that  is  false  which  is  later,  though 
it  be  ancient,  as  Tertullian  proveth  at  large 
in  his  book  of  prescriptions  against  heretics, 
and  so  me  metn.  Vincentius,  and  not  other- 
wise. There  be  heresies  1,500  years  old  and 
more,  but  age  cannot  make  falsehood  to  be 
true.  As  for  profane  novelties  of  words, 
about  which  you  make  many  words  to  no 
purpose,  they  are  such  as  are  not  new,  only 
in  soufid  of  words,  but  in  sense  also.  And  those 
words,  the  sense  and  true  meaning  whereof 
are  contained  in  the  scriptures,  may  be  new 
words,  but  not  profane  novelties  of  words,  as 
those  terms,  Catholic,  Trinity,  person,  sacra- 
ment, incarnation,  &,c.,  the  meaning  of  which 
is  found  in  the  scriptures.  But  the  words, 
mass,  transubstantiation,  our  lady,  pope,  car- 
dinals, and  a  hundred  such  like,  whereof 
neither  the  word  nor  the  meaning  are  in  the 
holy  scriptures,  are  profane  novelties  of 
words  which  the  Apostle  willeth  to  be  avoid- 
ed. And  for  those  terms  which  you  charge 
us  to  use,  as  we  use  them  they  are  in  the 
scripture  either  in  word  or  sense,  as  will, 
captive  or  thrall  to  sin.  Rom.  7.  15.  Sole 
faith  we  defend  not  to  justify,  but  faith  with- 
out works  which  is  faith  only,  and  that  we 
have  in  the  scriptures.  Rom.  3.  28.  Fiducia 
or  trust.  Heb.  3.  6  and  4.  16.  Apprehension 
of  the  justice  of  Christ  by  faith.  Rom.  9.  30. 
Imputation  of  justice.  Rom.  4.  The  terrors 
ana  an^'uishes  of  Christ  feeling  the  pains  of 
hell,  ^hrk  14.  33,  34.  Mad.  26.  37.  28.  40. 
Luke  22.  45.     Heb.  5.  7. 

By  marks  and  badges  sacramental  I  know 
not  what  you  mean,  but  we  find  in  the  scrip- 
tures, that  the  sacraments  be  signs  and  seals 
of  the  righteousness  of  faith.  G™.  17.  Rom. 
4.  11.  As  for  the  companation,  impanation, 
circumpanation,  we  renounce  them  as  well  as 
transubstantiation.  The  presence  of  Christ  in 
spirit,  to  faith,  by  sign,  figure,  pledge,  or  ef- 
fect, we  prove  by  many  testimonies  of  scrip- 
ture, which  teach  that  Christ  was  present  to 
the  fathers  in  the  Old  Testament,  in  the  sa- 
crament of  Manna,  in  the  Rock,  and  other 
sacraments  which  could  not  be  in  body,  be- 
fore he  was  incarnate.  1  Cor.  10. 6,  there- 
fore in  spirit,  to  faith,  by  sign,  figure,  pledge, 
efTect  of  grace,  &.c.,  which  terms,  beside  that 
thesense  of  them  is  contained  in  the  scrip- 
40 


tures,  you  know  we  have  received  also  of  the 
ancient  fathers,  and  even  in  the  same  meaning 
that  we  use  them. 

Where  you  say,  the  Catholics  in  Augua- 
tin's  time,  did  abhor  ihe  phrase  Laus  l)eo, 
because  the  Circumcellions  used  it,  it  is  false, 
and  you  show  your  great  reading  in  Augusiin 
that  understand  him  no  better.  The  Doiiaiisis 
indeed,  of  a  vain  curiosity,  changed  the  usual 
term,  Deo  ^ratias,  which  was  honest  and  god- 
ly, and  said  instead  of  it,  Deo  ImucUs,  in 
which  word  there  was  no  hurt,  nor  any  cause 
why  the  Catholic  should  abhor  the  word,  that 
giveth  praise  to  God,  because  the  heretics 
abused  it.  But  tins  was  the  matter  that  they 
abhorred.  The  Circumcellions  were  furious 
runagates,  of  tiie  sect  of  the  Donatists,  that 
spared  not  to  beat,  hurt,  and  wound,  yea 
sometimes  to  kill  the  Catholics,  when  they 
met  them,  where  they  could  master  them, 
therefore  when  they  were  known  by  their 
terms,  Deo  Lauclcs,  the  Catholics  had  good 
cause  to  be  afraid  of  them.  Therefore  saith 
Augustin,  "  I  would  they  were  the  soldiers 
of  Christ  and  not  the  soldiers  of  the  devil, 
by  whom  Den  Laudes  being  uttered,  is  more 
feared  than  the  roaring  of  a  lion.  You  laugh 
at  our  Deo  GnUins,  but  men  weep  at  your 
Deo  hiudea,"  meaning  those  whom  they  had 
beaten  and  hurt.  But  as  for  those,  that  be 
your  proper  term,  1  would  you  had  them 
wholly  to  yourselves.  For  such  words  as 
we  use  in  religion,  we  are  ready  to  give  ac- 
count before  God  and  his  church,  that  they 
have  the  true  sense  and  meaning  of  the 
holy  scriptures,  and  therefore  cannot  be  call- 
ed profane  or  vain  novelties  of  words,  which 
are  to  be  avoided  by  the  Apostle's  precepts. 

20.  Such  Heretics  were  the  Valentinians 
and  Gnostics,  which  not  content  with  the  sim- 
ple knowledge  that  was  contained  in  the  holy 
scriptures,  did  arrogate  unto  themselves,  a 
far  higher  understanding,  which  none  could 
attain  unto  but  they  that  understood  the  un- 
written tradition.  •'  When  they  are  convict- 
ed," saith  Ireneus,  "out  of  the  scriptures,  they 
fall  to  accusing  the  scriptures  themselves,  as 
though  they  were  not  perfect,  as  though  they 
were  not  of  authority  sufhcient,  because  they 
were  diversely  uttered,  and  that  the  truth  out 
of  them  cannot  be  found  out  of  them  which 
know  not  the  tradition,  for  that  was  not  de- 
livered by  writing,  but  by  word  of  mouth." 
Join  this  saying  therefore  to  the  other  two, 
out  of  Ireneus  and  Vincentius,  and  you  shall 
make  a  perfect  description  of  Papists  :  which 
boast  of  the  truth  of  the  church,  of  tradition 
by  word  of  mouth  more  certain  than  the  scrip- 
tures, all  which  is  nothing  else  but  fal.sclv 
called  knowledge,  being  indeed,  deep  blind- 
ness and  ignorance  of  the  truth,  a  false  brag 
of  the  Catholic  Church,  and  a  counterfeit 
boasting  of  apostolic  tradition,  where  they 
have  nothing  but  new  vanities  and  profane 
novelties,  not  of  words  only  but  of  matters  in- 
spired by  the  devil,  maintained  by  Antichrist, 
and  upliolden  by  tyranny  or  sophistry,  with- 
out authority  of  the  holy  scriptures. 


II.  TIMOTHY. 


ANSWER  TO  THE  ANNOTATIONS  ON  THE  SECOND  EPISTLE  OF 
PAUL  TO  TIMOTHY. 


Chapter  1.  I 

5.  If  the  faith  of  our  progenitors  were  true, ! 
it  is  sin  to  forsake  it :  but  to  build  upon  our 
fathers'  faith,  when  it  was  false,  or  none,  is 
,0  build  upon  a  weak  foundation.  Therefore 
the  popish  people's  speeches  of  their  fathers' 
faith  to  be  the  only  ground  of  their  religion,  j 
against  which  they  will  hear  nothing,  is  vain, 
ridiculous,  and  damnable.  Wherefore  when- 
soever the  scripture  or  the  ancient  fathers 
speak  in  commendation  of  their  fathers'  faith, 
they  speak  of  the  true  faith.  For  against  their 
fathers'  faith  which  was  none,  or  false,  the 
scriptures  do  often  cry  out.  Eze.  20.  18.  Zac. 
1.  and  1  Fet.  1.  18.  &,c.  And  Heretics  may 
easily  brag  of  their  fathers'  faith,  as  Nesto- 
rius  and  others  did,  as  impudently  as  the  Pa- 
pists, but  they  can  never  prove  their  faith  by 
the  holy  scriptures. 

6.  Here  is  no  such  matter  to  be  gathered, 
for  he  speaketh  of  the  same  extraordinary 
grace  of  prophecy  that  was  given  by  imposi- 
tion of  hands,  whereof  he  spake,  1  Tim.  4.  14. 
Neither  doth  the  apostle,  or  Luke,  any  where 
say,  that  the  orders  give  grace  to  the  ordered, 
nor  that  to  take  orders,  is  to  be  delivered  to 
the  grace  of  God.  In  the  place,  Acts  14,  it  is 
said,  that  Paul  and  Barnabas  sailed  to  Anti- 
och,  from  whence  they  were  delivered  to  the 
grace  of  God,  and  to  the  work  which  they  ful- 
filled, meaning  that  from  Antioch  they  were 
sent  to  preach  and  by  prayer  commended  to 
the  grace  of  God.  For  to  use  your  term,  the 
apostles  took  no  orders  at  Antioch.  Paul 
was  an  apostle  immediately  from  Christ,  and 
not  by  men,  Guht.  1.  They  both  preached 
before  they  were  sent  from  Antioch,  not  with- 
out sufficient  authority.  Acts  11.  26.  The  text 
is,  whence  they  were  delivered  to  the  grace 
of  God,  not  where  they  were  delivered  to  the 
giace  of  God.  Therefore  if  your  gloss  were 
true,  the  sense  should  not  be  they  sailed  to 
Antioch,  where  thev  took  orders,  but  whence 
they  took  orders,  which  is  an  unusual  kind  of 
speech,  and  far  from  the  meaning  of  the  Evan- 
gelist. ^ 

12.  Although  it  be  true  that  all  good  works 
and  sufferings  for  his  truth  be  laid  up  with 
God  to  be  rewarded,  yet  the  apostle  speaketh 
not  of  his  good  deeds,  but  of  himself  and  his 
salvation,  which  by  faith  he  hath  committed 
to  God,  that  will  surely  preserve  him  unto  the 
perfect  reward  of  justification  in  the  day  of 
judgment.  "What  doth  he  commit  to  God 
out  his  salvation?"  saith  Ambrose.  Theo- 
dorct  saith,  "The  grace  of  God's  Spirit." 
Primasius,  "Faith."  Chrysostom,  "  His  faith 
and  preaching:"  all  which  come  to  one  end. 
The  sufTeringa  of  the  Papists  in  England,  are 
not  for  Christ  and  the  faith  of  his  church,  but 
for  Antichrist  and  their  horrible  treasons  and 
murders  conspired  against  their  government 
and  their  native  country. 

13.  For  substance  of  doctrine,  the  apostles 


taught  nothing  by  word  of  mouth,  but  that 
which  is  contained  in  their  writings.  "The 
apostles,"  saith  Ireneus,  "preached  the  gos- 
pel, and  after  by  the  will  of  God  delivered  it 
to  us  in  writing,  to  be  the  foundation  and  pillar 
of  our  faith,"  lib.  3.  cap.  4.  Therefore  the 
truth  of  all  those  terms  which  the  church 
useth  to  express  the  mysteries  of  our  religion 
or  to  meet  with  the  fraud  of  Heretics,  is  ma- 
nifestly contained  in  the  scriptures,  though 
the  terms  themselves  be  not  expressed.  But 
transubstantiation  and  mass,  be  not  only  not 
found  in  the  scriptures,  but  are  manifestly 
contrary  to  the  truth  of  the  scriptures. 

16.  It  is  a  happy  thing  to  minister  to  the 
afflicted  for  true  religion,  but  not  meritorious. 
The  apostle  prayeth,  that  Onesiphorus  may 
be  rewarded  of  God's  mercy,  and  not  of  the 
merit  of  his  work. 

18.  The  faithful  have  their  only  hope  at  the 
day  of  their  death,  and  at  the  general  resur- 
rection in  the  mercy  of  God  through  Christ. 
Augustiti,  "my  whole  hope  is  in  nothing  but 
thy  exceeding  great  mercy,"  Cons.  lib.  lO.  cap. 
29.  Without  which  faith,  if  Moses,  Samuel, 
Noah,  .lob,  Daniel,  Jeremiah,  or  any  of  the 
prophets  prayed  for  us,  it  will  not  avail  us. 
Ezek.  14.  14.  1  Sam.  16  Hier.  15.  1.  cap.  7.  IS. 
Therefore,  miserable  is  the  condition  of  pa- 
pists, which  can  have  no  greater  fiope  than 
that  which  is  given  by  the  prayer  of  a  priest  or 
other  papist  by  therri  relieved,  and  therefore 
must  bestow  all  their  lands,  honours,  and 
riches,  to  purchase  such  a  prayer.  For  with 
popish  priests  it  hath  always  been  a  true  pro- 
verb, "no  penny,  no pater-noster."  And  it  is 
good  to  mark,  what  a  large  net  is  here  spread 
to  bring  all  the  lands,  honours,  and  riches  of 
the  world,  into  the  popish  priests'  hands,  when 
their  prayer  giveth  "  the  greatest  hope  that 
can  be  to  them,  that  bestow  any  thing  upon 
them,  is  worth  all  that  they  can  give  for  it." 

Ch.^pter  2. 
4.  The  Apostle,  1  Cor.  7,  maketh  marriage 
no  more  impediment  of  bishops  and  priests  to 
employ  themselves  wholly  to  God's  service, 
than  of  all  other  men  and  women  ;  and  also 
showcth,  that  it  is  necessary  for  all  persons, 
that  have  not  the  gift  of  continency.  For 
covetousness  or  immoderate  vain  delight,  it 
is  forbidden  to  practise  physic,  &c.  but  not 
for  necessity  of  honest  recreation.  It  base 
offices  about  princes'  service  be  unfit,  what  is 
it  to  be  a  steward  in  a  nobleman's  or  gentle- 
man's house,  as  it  was  usual  among  popish 
priests?  To  hear  princes'  confessions,  if  they 
have  good  cause  to  make  them,  is  not  unmeet 
for  their  chaplains.  But  to  bind  princes  to  make 
their  confessions  to  theirpriests,  is  abaserand 
more  servile  thing,  than  is  required  of  any 
common  subject.  To  be  occupied  in  making 
of  peace,  cither  private  or  public  with  such 
conditions  as  you  add,  no  reasonable  man  can 


II.  TIMOTHY 


315 


mislike,  but  to  make  bloody  wars  upon  Chris- 
tian princes,  as  the  pope  and  popish  prel  ates 
used  to  do,  is  contrary  to  the  spiritual  soldier's 
office,  whereof  the  Apostle  speulieth. 

13.  The  papists  so  challenge  tlie  scriptures, 
as  they  count  :hem  insufficient  to  determine 
all  their  controversies :  being  in  that  re- 
spect inferior  to  many  heretics.  And  their 
handling  is  like  to  heretics,  which  learn  not 
their  errors  out  of  the  scriptures,  but  study  to 
draw  the  scriptures  to  their  heresies,  where 
catholics  learn  their  faith  out  of  the  plain  and 
evident  scriptures,  and. by  the  same  confirm 
all  true  articles  thereof. 

17.  Heretical  books  with  the  confutations 
of  them,  may  be  read  of  them  that  desire  to 
see  the  victory  of  truth  against  falsehood,  as 
the  books  of  Augustin,  Ambrose,  Cyril,  con- 
futing pagans  or  heretics. 

21.  Man  hath  no  free  will  to  make  himself 
a  vessel  of  salvation,  but  only  and  altoi^ether 
of  the  grace  of  God,  to  whose  mercy  salvation 
is  to  be  attributed  only,  and  not  to  man's  will, 
which  is  ever  free  from  constraint,  but  never 
from  captivity  of  sin,  until  by  grace  it  begin  to 
be  enlarged.  Therefore  saith  Augustin,  "O 
evil  free  will  without  God,"  Dcverb.  Apost. 
ser.  11.  "Free  will  made  captive,  availeth  to 
nothing  but  to  sin."  August,  ad  Bonif.  lib.  3. 
cap.  8.  Where  you  say  the  mercy  of  God 
worketh  all  such  eflects  in  us,  as  not  only  to 
his  providence,  but  also  to  our  deserts,  are 
agreeable,  you  join  flatly  with  Pelagius,  which 
said  that  the  grace  or  mercy  of  God  was  be- 
stowed according  to  men's  deserts.  Against 
which  was  holden  the  Councils  of  Milevite 
and  Africane,  and  it  is  most  directly  con- 
trary to  the  scriptures,  Jo/tn  1.  16.  Rom.  11.  6, 

&.C. 

25.  Man's  will  is  always  free  from  coaction, 
but  never  from  thraldom  to  sin,  until  it  begin 
to  be  set  at  liberty  by  the  grace  of  God  : 
"  why  do  men  presume  so  much  of  the  possi- 
bility of  nature  ?  It  is  wounded,  it  is  maimed, 
it  is  vexed,  it  is  lost?  It  hath  need  of  a  true 
confession,  not  of  false  defence.  Therefore 
let  the  grace  of  God  besought,  not  wherewith 
it  may  be  instructed,  but  whereby  it  may  be 
restored."  Aug.  de  nat.  etgrat.  cap.  53. 

Chapter  3. 
8.  The  names  of  those  magicians  were  not 
necessary  to  salvation,  therefore  not  express- 
ed in  the  Old  Testament.  Albeit  the  apostle 
had  them  of  tradition,  yet  hath  not  the  popish 
church  the  like  certainty  of  tradition  in  such 
names  as  you  speak  of.  For  neither  the  num- 
ber, nor  the  names  of  the  wise  men  that  came 
to  Christ,  were  known  to  the  ancient  church, 
as  I  have  showed,  Matt.  2.  verse  4.  The  pe- 
nitent thief's  name,  Disrnas,  beside  that  it 
hath  no  testimony  of  antiquity,  doth  rhyme 
with  the  other  thief's  name,  Gismas,  as  in  so 
casual  a  matter  it  is  very  unlike  to  be  but 
feigned  :  the  names  themselves  being  such  as 
were  neither  usual  among  the  Jews,  nor 
among  the  Gentiles.  The  story  of  the  soldier 
that  pierced  Christ's  side,  is  a  very  fable,  as 
ids  name  is  a  childish  fiction.     For  John 


would  not  have  concealed  the  miracle  of  his 
sight  restored.  And  he  hath  his  name  feigned 
ol  his  office,  because  he  was  a  spearman. 
Which  is  his  name,  as  truly  as  that  he  hud 
two  bodies,  whereof  one  lieth  at  Mantua,  the 
other  ut  Lyons,  and  botii  places  are  sure  of  it 
by  tradition. 

14.  So  we  be  sure  that  we  were  first  instruct- 
ed in  the  true  faith,  we  must  not  give  over  our 
old  laith  for  any  new  fantasy.  But  if  we  were 
first  deceived  with  error,  we  nmst  not  refuse 
the  truth  whensoever  it  is  revealed. 

16.  The  apostle  said  before,  that  the  scrip- 
tures are  able  to  make  a  man  wise  unto  sal- 
vation, therefore  they  contain  all  doctrine, 
not  only  profitable,  but  also  necessary  and 
sufficient  to  salvation.  And  this  commenda- 
tion pertaineth  even  to  the  scriptures  of  the 
Old  Testament,  but  not  to  every  oook  of  them, 
more  than  to  every  line,  word,  syllable,  or  let- 
ter :  but  to  the  whole  scripture  that  God  de- 
livered for  a  sufficient  instruction  to  his 
church.  Wiiicli  was  first  the  five  books  of 
Mo.scs.  and  alii  iward  the  prophets,  for  a  more 
full  and  plain  dridaration  of  the  doctrine  con- 
tained in  tho.-i  tirsl  books,  and  last  of  all,  the 
books  of  the  New  Testament,  for  a  most  plain 
and  full  explication  of  the  law  and  the  pro- 
phets, and  a  testimony  of  the  fulfilling  of  all 
things  that  were  foreshowed  in  the  law  and 
the  prophets.  Where  you  say,  there  is  not 
any  one  of  those  books,  nor  any  part  of  them, 
but  it  is  profitable  to  the  end  that  the  apostle 
speaketh,  it  is  false,  for  the  man  of  God  can- 
not be  made  perfect  by  every  part  of  scriniure, 
but  by  the  wliole.  But  of  this  commendation 
of  holy  scriptures,  you  say,  the  heretics,  for  so 
you  call  true  catholics,  pretend  that  therefore 
nothing  is  necessary  to  justice  and  salvation, 
but  the  scriptures,  wherein  not  more  foolishly 
than  maliciously,  you  falsify  the  question,  be- 
cause against  the  true  state  of  the  controversy 
you  are  able  to  say  nothing  :  except  you  will 
deny  the  scriptures  itself.  Whoever  heard  or 
read  that  we  pretend  that  nothing  is  necessary 
to  justice  and  salvation  but  the  scriptures?  By 
which  saying  we  should  exclude  Christ  him- 
self, as  unnecessary  to  justice  and  salvation, 
therefore  we  pretend  no  such  thing.  But  this 
is  the  true  state  of  the  controversy.  Whether 
the  whole  scriptures  do  contain  all  doctrine 
necessary  to  be  learned  unto  salvation  ?  And 
we  affirm  they  do,  because  the  scriptures  are 
able  to  make  us  wise  unto  salvation,  to  make 
the  man  of  God  perfect,  instructed  to  all  good 
works.  Against  this  if  you  could  say  any 
thing,you  would  not  so  impudently  feign  a  new 
question,  which  we  do  not  hold.  "  But  every 
thing  that  is  profitable  or  necessary  to  any  ef- 
fect, excludeth  not  all  other  helps,  nor  is  suf- 
ficient to  attain  the  same."  As  though  our 
argument  were  only  of  the  profit  and  necessity 
of  the  scripture,  and  not  of  the  perfection. 
The  apostle  saith,  it  is  able  to  make  wise  to 
salvation,  er^ro,  it  is  perfect  and  sufficient  for 
doctrine,  it  is  profitable  to  every  part  of  the 
man  of  God's  office,  even  that  he  may  be  per- 
fect, and  thoroughly  furnished  unto  every 
1  good  work.    Therefore  it  is  perfect  and  sufc 


316 


]I.  TLMOTIIY. 


ficient,  containing  all  doctrine  thatisnecesary 
for  this  end.  But  you  object,  "  that  a  man  by 
this  reason  might  as  well  prove  that  the  Old 
Testament  were  enough,  and  so  exclude  the 
New."  We  confess  that  the  Old  Testament 
for  the  time  betbre  Christ  was  enough,  but 
that  doth  not  exclude  the  New.  For  all  that 
is  more  tlian  enough,  is  not  superfluous.  God 
will  iiave  his  church  in  the  New  Testament,  to 
be  not  only  sufliciently  as  in  the  Old  Testament 
but  most  richly  and  abundantly  furnished  with 
all  clearness  and  evidence  of  knowledge,  by 
the  scriplures  of  the  apostles  and  evangelists. 
But  you  cannot  by  any  reason  prove,  tliat  one 
piece  of  the  Old  Testament  is  or  ever  was 
enough  :  for  any  one  piece  of  the  Old  Testa- 
ment cannot  make  Tin^othy  wise  to  salvation, 
but  the  whole  may.  Oie  niece  cannot  make 
the  man  of  God  perfect,  but  the  whole  can. 
Therefore  he  afllrmeth  not  every  piece  of 
scripture  to  have  these  utilities,  but  the  whole. 
"  But  we  might  see,"  say  you,"  in  the  very  next 
line  before,  that  he  requireth  his  perseverance 
in  the  doctrine,  which  he  had  taught  him, 
over  and  above  that  he  had  learned  out  of  the 
scriptures  of  the  Old  Testament,  which  he 
had  read  from  his  infancy,  but  could  not  there- 
by learn  all  the  mysteries  of  the  Christiaa  reli- 
gion therein."  We  see  indeed  that  the  apostle 
had  taught  him  to  understand  the  scriptiires, 
but  that  he  taught  any  thing  over  and  above 
the  scriptures  of  the  Old  Testament  or  that 
Timothy  could  not  learn  all  doctrine  of  all  the 
mysteries  of  Christian  religion  in  them,  we 
see  not,  but  the  contrary.  For  the  apostle 
saith,  these  scriptures  were  able  to  make  him 
wise  unto  salvation,  which  no  man  can  be 
which  is  ignorant  of  the  mysteries  of  Christian 
religion.  Therefore  the  scriptures  of  the  Old 
Testament  were  able  to  teach  him  the  doc- 
trine of  the  mysteries  of  Christian  religion. 
Neither  do  we  gather  that  Timothy  hacf  his 
knowledge  by  reading  only,  without  help  of 
masters  and  teachers,  as  you  falsely  slander 
us.  For  we  acknowledge  pastors  and  teach- 
ers to  be  necessary  in  the  church,  yet  by  read- 
ing only,  diligent  study,  and  prayer,  many 
have  attained  without  other  teachers,  to  suf- 
ficient knowledge.  But  because  you  say  we 
make  a  foolish  argument  out  of  this  text,  to 
prove  that  the  scriptures  contain  sufficient 
doctrine  to  salvation,  let  us  see  whether  any 
of  the  ancient  lathers  were  as  foolish  as  we,  to 
gather  the  same  conclusion.  Chrysostom 
saith  upon  this  text,  Horn.  9.  "  If  any  thing  be 
needful  for  us  to  learn,  or  to  be  ignorant  of, 
there,"  meaning  in  the  scriptures,  "  shall  we 
learn  it,  if  to  reprove  falsehood,  from  thence 
shall  we  draw  it,  if  any  thins  lack  to  be  cor- 
rected or  rebuked,  which  must  be  had  unto 
exhortation,  unto  comfort,  there  also  do  we 
learn  it„"  Horn.  8.  "  The  scriptures  do  teach 
both  what  things  are  to  be  done,  and  what 
things  are  not  to  be  done."  Theodorct  saiih  : 
"  The  scripture  is  inspired  of  Gorl,  therefore 
he  teacheiti  the  kinds  of  utility,  it  is  profitable 
to  teach.  For  ■whatsoever  we  know  not  we 
learn  out  of  it.  To  reprove,  it  reproveth  our 
wicked  liie.    To  correct,  for  it  exhorteih  that 


they  which  have  gone  astray,  return  into  the 
r:ght  way.  To  instruct  in  righteousness,  for 
it  teacheth  us  the  kinds  of  virtue.  That  the 
man  of  God  may  be  perfect,  furnished  to  all 
good  works.  AH  those  things  do  attribute 
and  ascribe  perfection  to  the  God  of  all."  This 
father  by  the  perfection  of  the  scripture  pro- 
veth  the  Holy  Ghost  to  be  perfect  God. 

Primasius  saith  :  "  Out  of  the  scripture,  he 
that  is  ignorant  is  taught,  he  that  is  insolent 
is  reproved,  he  that  erreth  is  corrected,  he 
that  can  keep  no  measure  is  instructed  to  jus- 
tice, to  every  good  work  not  unto  one."  Oecu- 
menius  saith,  after  he  hath  rehearsed  the  par- 
ticular utilities  to  teach  all  true  opinions  and 
good  works,  to  reprove  errors  and  vice,  he 
concludeth  that  the  man  of  God  may  be  not 
only  partaker  after  a  vulgar  maner  of  every 
good  work,  but  perfect  and  complete  by  the 
doctrine  ot  the  scriptures.  Not  to  some  kind 
of  good  work  and  to  some  not,  but  to  all  and 
every  good  work,  saith  Theophylact. 

Ch.\pter  4. 

3.  They  that  hear  us  preach  mortification 
according  to  the  scriptures,  can  testify  that 
we  preacli  not  things  pleasant  to  the  flesh  or 
carnal  man.  But  your  religion  is  the  religion 
of  pleasure,  serving  all  the  senses  almost 
in  your  church  service,  and  bringing  men 
into  security  through  your  doctrine  of  par- 
dons, masses,  and  merits,  to  be  available  not 
only  in  this  life,  but  after  men  be  dead. 

G.  The  faithful  receive  confirmation  by  the 
constancy  of  the  martyrs,  suffering  for  the 
truth.  But  there  is  no  participation  of  merits, 
where  the  martyr  himself  doth  not  merit, 
but  is  crowned  of  God's  mercy. 

8.  This  place  proveth  not,  that  any  works 
done  after  the  fii-st  justification,  are  merito- 
rious. For  this  crown  of  justice  is  given  to 
the  justice  of  faith,  freely  given  by  the  grace 
of  God.  For  whereto  should  that  jusfifica- 
tion  serve,  if  the  reward  of  justice  were  not 
due  unto  it  ?  Therefore  the  apostle  saith, 
whom  God  hath  justified,  he  hath  also  glori- 
fied, jRoTTi.  8.  30.  And  he  rendereth  heaven 
as  a  just  judge,  not  to  the  merit  or  worthiness 
of  our  works,  but  to  the  merit  and  worthiness 
of  Christ,  and  as  due  to  us  by  his  promise 
freely  made  in  Christ.  The  crown  therefore  is 
not  only  of  mercy  and  of  favour  in  respect  of 
us,  but  of  justice  in  respect  of  Christ,  who 
hath  purchased  it  for  us  by  his  merits 
and  worthiness.  Therefore  saith  Augus- 
tin,  "He  crowneth  his  gifts,  not  our  me- 
rits, when  he  crowneth  us."  In  Ps.  lOJ,  and 
even  in  the  place  quoted  by  j'ou,  he  addeth 
immediately,  "And  how  should  this  be  a 
crown  of  justice,  if  grace  had  not  gone  before, 
which  justifieth  the  ungodly  man."  You  see 
it  is  a  crown  of  justice,  in  respect  of  our  free 
justification  by  grace.  Neither  doth  the 
scripture  any  where  ascribe  merit  to  our 
works,  or  worthiness  of  heaven  to  works  pro- 
ceeding of  grace,  but  saith,  "We  are  saved  by 
grace,  and  not  of  works,"  Eph.  2 ;  which  saying 
could  not  be  true,  if  we  were  saved  by  both, 
or  by  works  coming  of  grace.    Wherefore  if 


TITUS. 


317 


you  had  any  text  of  scripture  to  prove  the 
merit  of  Christian  men's  worivs,  you  would 
not  fly  to  an  insinuation,  /f' 6  6,  where  in- 
deed the  apostle  doth  insinuate  no  such  mat- 
ter ;  but  assuroth  the  Hebrews,  that  God 
wili  be  just  of  his  promise,  and  not  Ibrget  to 
reward  their  labour  and  dutiful  service,  yet 
this  reward  is  of  mercy,  not  of  i!ie  merit  of 
the  work.  The  parable  of  the  men  sent  into 
the  vineyard,  is  nu^ht>>  for  grace  against 
merits.  For  althougli  God  enter  into  cove- 
nant and  promise  of  a  reward,  or  a  wages,  yet 
he  showeth  in  the  end  that  this  wages  is  of 
his  mercy,  and  not  of  the  merit  or  worthiness 
of  the  work  or  labour.  For  if  it  were  ot  the 
merit  of  the  work  and  labour,  then  by  justice, 
they  that  wrought  but  one  hour  should  not 
have  as  much  as  they  that  wrought  all  day, 
or  if  one  hour's  labour  deserved  one  penny, 
twelve  hours'  labour  deserved  twelve  pence. 
Therefore  the  reward  isonlyof  God's  mercy, 
in  respect  of  us,  not  of  the  merit  of  our 
works.  I  confess  it  is  due  by  promise  and 
covenant,  and  so  a  right  debt.  But  the  cove- 
nant and  promise  is  established  altogether  in 
mercy  and  wrace  tow^ard  us,  throutfh  Jesus 
Christ,  in  whom  is  all  our  merit  an3  worthi- 
ness, not  in  ourselves  or  our  own  works, 
though  done  by  his  grace.  The  Pharisee 
that  trusted  in  himself,  that  he  was  just  by 
works  proceeding  of  God's  grace,  and  there- 
fore gave  God  thanks  for  all  his  virtues,  went 
home  without  justification,  Luke  18.  9,  11. 
Neither  saith  Augustin  anything  against  this, 
or  if  he  spake  against  Christ,  he  were  not  to 
be  heard.  He  often  useth  the  name  of  merits 
for  good  works,  but  he  doth  always  deny  the 
worthiness  of  the  work,  to  attain  to  the  re- 
ward, ascribing  all  to  the  grace  and  mercy  of 
God.  Concerning  the  place  that  you  cite  out 
of  his  exposition  of  Ps.  100,  he  telleth  you 
plainly,  how  God  cometh  to  be  a  debtor, 
"  By  forgiving  sins  he  hath  made  himself  a 
debtor  of  the  crown."  Therefore  he  is  not  a 
debtor  to  the  merit  of  our  works,  but  to  the 
mean  of  his  mercy  Jesus  Christ,  whereby  our 
sins  are  pardoned,  to  whose  justice  the  crown 


of  justice  is  due.  Ps.  83,  he  saith,  "  The 
Lord  hath  made  himself  a  debtor,  not  by  re- 
ceiving any  thing,  but  by  promising.  It  is 
not  said  to  him,  pay  that  thou  hast  received, 
but  pay  that  thou  hast  promised.  He  that 
hath  given  the  death  of  his  Son  to  a  sinner, 
what  doth  he  keep  to  him  that  is  saved  by  the 
death  of  his  Son  ?  Be  out  of  fear.  Hold  hini 
as  a  debtor,  because  thou  hast  believed  in 
him,  as  a  promiser."  You  see,  therefore, 
I  that  the  debt  groweth  not  of  the  worthiness  or 
'  merit  of  our  works,  but  by  the  promise  of 
God,  in  the  worthiness  and  merit  of  Christ's 
death,  Horn.  14.  de  50,  he  saith  by  an  apostro- 
phe to  Paul,  "  When  God  crowneth  thy 
merits  or  good  works,  he  crowneth  nothing 
but  his  own  gifts."  So  he  saith  in  the  person 
of  Paul,  "I  obtained  mercy,  dei)ts  were  iiot 
paid  unto  me,  for  if  debts  should  be  paid, 
punishment  should  be  paid."  Here  nothing 
IS  given  as  due  to  the  merit  of  our  works,  but 
of  the  mercy  of  God,  which  hath  promised  re- 
ward, and  giveth  all  power  to  work.  Cyprian, 
in  the  book  named,  exhorteth  earnestly  to  the 
work  of  alms  and  piety,  assuring  men  of  the 
reward,  that  God  hath  promised  to  our  merit, 
for  so  he  calleth  good  works,  as  before  the 
Pelagian  heresy,  the  fathers  used  that  word 
more  freely,  but  this  question,  whether  the  re- 
ward be  due  to  our  works  of  the  merit  or  wor- 
thiness of  them,  he  teacheth  not.  But  ad  Qui- 
rinumcap.A,  he  saith,  "We  are  to  glorv  of 
nothing,  seeing  nothing  is  our  own.  That 
faith  only  profitcth,  and  that  we  mav  be  able 
to  so  much  as  we  believe."  And  De  dunlici 
7>tani/rio,  "  He  trusleth  not  in  God,  that  doth 
not  repose  the  confidence  of  all  his  felicity  in 
him  alone."  By  which  saying  it  foUoweth, 
that  we  are  not  to  trust  in  the  merit  of  good 
works,  but  in  the  mercy  of  God  through  Jesus 
Christ,  which  is  our  righteousness. 

21.  The  ancient  fathers  are  not  agreed  who 
was  next  successor  to  Peter,  and  who  third 
and  fourth,  therefore  the  story  of  Peter's  being 
at  Rome  and  of  his  succession  in  the  apostolic 
chair,  is  not  so  certain  a  matter  as  the  Papists 
make  it.  Phil.  4. 


ANSWER  TO  THE  ANNOTATIONS  ON  THE  EPISTLE  OF  PAUL 
TO  TITUS. 


Chapter  1. 
5.  Mere  ponular  elections  were  forbidden 
by  the  Council  of  Laodic  n.  Yet  long  after 
thai  Council,  the  pe  )ple  had  their  elections, 
moderated  by  the  wisdom  and  gravity  of  the 
clergy,  among  whom,  for  order  and  seemly 
government,  there  was  always  one  principal 
to  whom  by  long  use  of  the  church,  the  name 
of  bishop  or  superintendent  hath  been  ap- 
plied ;  which  room  Titus  exercised  in  Creta, 
Timothy  in  Ephesus,  and  others  in  other 
t  places.  Therefore  although  in  the  scripture, 
a  bishop  and  an  elder  is  of  one  order  and 
authority  in  preaching  the  word,  and  admi- 


nistration of  the  sacraments,  as  Hieromdoth 
often  confess,  by  ancient  use  of  speech,  he  is 
only  called  a  bishop,  which  is  in  the  scripture 

called  TtpoiaTn^cvoi,  irpocarwi,  r}yovfitia<,  Ro7n.  12, 

8.  1  Tim.5.  17.  Heh.  13.  17,  that  is  chief  in  go- 
vernment, to  whom  the  ordination  or  conse- 
cration by  imposition  of  hands,  was  princi- 
pally committed.  Not  that  imposition  of 
hands  belonnreth  only  to  him,  for  the  rest  of 
the  elders  that  were  present  at  ordination, 
did  lay  on  their  hands,  or  else  the  Bishop  did 
lav  on  his  hands  in  the  name  of  the  rest. 
Where  you  say,  Hierom  doth  attribute  to  the 
bishop  only,  confirming  the  baptized  by  giv- 


318 


TITUS. 


ing  them  the  Holy  Ghost,  through  imposition 
ot  hands,  and  holy  Chrism.  Hierom's  words 
are  these  :  "  I  do  not  deny  that  this  is  the 
custom  of  the  churches,  that  to  them  which 
are  baptized  far  off  in  little  cities  by  the 
priests  and  deacons,  the  bishop  goeth  abroad 
10  lay  on  his  hand  at  the  invocation  of  the 
Holy  Ghost."  Here  you  see  there  is  neither 
giving  of  the  Holy  Ghost,  nor  holy  Chrism, 
therefore  no  Popish  confirmation.  And  fur- 
ther, he  showeih,  that  this  was  a  custom,  and 
not  a  matter  of  necessity.  "  But  if  you  ask," 
saith  he,  "  why  he  that  is  baptized  in  the 
church,  doth  not  receive  the  Holy  Ghost,  but 
by  the  hands  of  the  bishop,  whom  we  affirm 
to  be  given  in  true  baptism:  learn  that  this 
observation  proceeded  of  that  authority,  be- 
cause after  the  ascension  of  our  Lord,  the 
Holy  Ghost  descended  upon  the  Apostles. 
And  we  find  that  the  same  hath  been  done 
in  many  places,  rather  for  the  honour  of 
priesthood,  than  for  the  necessity  of  a  law. 
Or  else,  if  only  at  the  prayer  of  a  bishop,  the 
Holy  Ghost  descendeth,  they  are  to  be  la- 
mented which,  in  little  towns  and  villages, 
or  places  far  off,  are  baptized  by  the  priests 
and  deacons,  and  die  before  they  be  visited  of 
the  bishop."  You  see  therefore,  that  the  ce- 
remony of  confirmation  of  the  baptized  by  im- 
position of  hands  which  calling  upon  the 
Holy  Ghost,  is  not  necessary  to  salvation, 
and  therefore  no  sacrament,  as  it  is  holden  of 
you. 

Our  translation  is  according  to  the  truth  of 
the  word,  which  we  translate.  And  as  the 
word,  elders,  in  our  tongue  signifieth  age, 
and  not  office  properly,  so  doth  the  Greek 
word  signify  age,  and  not  office  properly. 
Yea  it  is  easy  to  gather  by  the  circum- 
stance of  the  text,  that  here  it  signifieth  an 
office,  which  hath  his  name  of  age,  because 
the  elder  sort,  for  wisdom,  gravity,  and  ex- 
perience, are  most  meet  to  govern.  And 
that  although  young  men  be  called  to  that 
office,  yet  in  knowledge,  gravity,  government 
of  affections,  they  must  be  ancient.  Your 
own  vulgar  Latin  doth  translate  the  word 
when  it  signifieth  office,  sometimes  Seniores, 
sometimes  Majores  nalu.  Acts  15.  cap.  16.  20, 
which  can  signify  nothing  else  but  elders,  se- 
niors, or  as  you  had  rather  call  them  by  a 
French  English  term,  ancients. 

6.  The  testimony  of  a  man  cannot  control 
the  authority  of  the  Holy  Ghost,  and  yet  the 
same  man  confesseth,  that  in  some  places  in 
his  time,  the  ministers  of  the  church  were 
married,  and  did  beget  children,  and  that  it 
was  necessary  for  the  multitude  that  were 
required  to  the  ministry,  when  other  were 
not  found,  to  take  such.  Har.  59.  Before 
Montanus  and  other  heretics  came  with  his 
hypocritical  fasting,  and  condemning  of  se- 
cond marriages,  there  was  no  question,  but 
he  that  had  been  twice  married,  rpight  be  a 
bishop,  as  they  were  in  TeiiuUian's  time, 
who  obiecteth  it  to  the  Catholics  as  a  crime, 
"that  Digami,  twice  married  men,  were  bi- 
shops and  priests  among  them."  De  Mono- 
gam.    But  after  that  time,  the  mystery  of  in- 


iquity wrought  so  much,  even  m  godly  fa- 
thers, that  though  they  do  not  simply  deny 
second  marriages,  yet  by  denying  the  blessing 
unto  them,  by  calling  them  honest  fornica- 
tion, and  comely  adultery,  and  otherwise  de- 
rogating from  the  holiness  of  them,  they 
brought  them  in  discredit,  that  it  was  thought 
first  unmeet,  and  then  unlawful  for  one  that 
had  been  twice  married  to  be  received  into 
the  ministry.  Alhenagoras  Apol.  Onge.  in  Luc. 
horn.  9.  Greg.  Naz.  Or.  32.  Hierom.  ad  Geron- 
tiam,  <^c.  And  thus  came  second  marriages 
to  be  condemned  in  the  ministry.  And  what- 
soever is  alleged  by  Epiphanius,  Ambrose, 
Hierom,  or  any  other,  for  the  continence  of 
the  clergy,  can  argue  no  necessity  thereof, 
seeing  the  Holy  Ghost  so  expressly  allowed 
the  husband  of  one  wife  to  be  a  bishop,  priest, 
or  deacon. 

Where  you  say,  that  all  notable  bishops 
were  either  single,  or  contained  from  their 
wives,  it  is  false.  For  Ambrose  testifieth, 
that  all  the  Apostles,  except  John  and  Paul, 
had  wives.  Com.  in  2  Cor.  11.  Clemens 
Alexandrinus  affirmeth,  that  Peter  and  Paul 
begat  children.  Stroni.3.  Chaeremon  Bishop 
of  Nilus  fled  with  his  wife  in  persecution. 
Euseb.  lib.  6.  cap.  42.  Denietrian  Bishop  of 
Antioch,  had  a  son  called  Domnus,  that  was 
made  bishop  instead  of  Paul  Samosatenus, 
the  heretic.  Euseb.  lib.  7.  cap.  30.  Spiridion 
was  a  famous  bishop  in  the  Council  of  Nice 
that  was  married,  and  had  a  daughter  called 
Irene.  Rujjin.  lib.  1.  cap.  5.  Gregrory  Nazi- 
anzen  was  a  notable  bishop,  and  father  of  the 
other  Gregory  that  succeeded  him,  as  appear- 
eth  by  the  oration  that  he  made  in  praise 
of  his  father.  Gregory  of  Nyssa  was  a  no- 
table bishop,  married.  Niceph.  lib.  11.  cap. 
19.  Synesius  of  Ptolemais  was  married,  and 
begat  children,  while  he  was  bishop,  as  ap- 
peareth  in  divers  of  his  epistles.  Ep.  70, 
and  Ep.  126.  Hilary  of  Poicters  was  mar- 
ried, and  had  a  young  daughter,  as  appear- 
eth  by  his  epistle  to  her,  if  it  be  not  coun- 
terfeit, and  by  other  records.  Germanus,  was 
a  notable  bishop  in  Africa,  and  was  married, 
having  a  daughter  called  Leontia  that  was 
afterward  martyred  by  the  Arians.  Victor 
Uticens.  Hist.  lib.  3.  Sulpicius  Severus  Arch- 
bishop of  Burges  in  France,  writeth  to  Bas- 
sula  his  wife's  mother.  Ep.  3,  and  Paulinus 
ep.  1,  Pmilinus  Epis.  Nolanus  had  a  wife 
called  Thorosia.  Amb.  Ep.  37,  ad  Sabinum. 
Aug.  Ep.  32  and  34.  Paulinus  himself,  Ep.  2 
mid  3.  Fabianus  and  Hormisda,  Bishops  of 
Rome  were  married,  and  many  other  Bishops 
of  Rome  were  priest's  sons,  as  Pope  Dama- 
sus  in  his  Pontifical  doth  testify.  And  al- 
though many  holy  men  were  married,  yet  it 
is  false,  that  you  say,  no  holy  men  ever  used 
their  wives  after  they  were  in  holy  orders. 
For  Socrates  testifieth  of  many  godly  bi- 
shops of  the  east  church  in  his  time,  that 
begat  lawful  children  of  their  lawful  wives, 
since  they  were  bishops.  JJb.  5.  cap.  22. 
That  many  also  were  married  after  they 
were  in  holy  orders,  1  have  proved  before 
upon  1  Tim.  3.    That  scarce  one  amongst  us 


TITUS. 


319 


hath  the  gift  of  continency,  is  a  new  slander :  i  prian  also  had  his  error  confirmed  by  a  Coun- 
for  b^ide  a  great  number  of  inferior  minis-  cil  ol  Carthage,  and  did  defend  it  against  the 
ters,  Doth  living  and  departed  this  life  in  j  bishop  of  Rome's  sentence:  yet  was  he  no 
England,  divers  godly  bishops  have  lived  heretic,  but  his  opinion  was  erroneous,  be- 
unmarned,  without  any  note  ot  iiicontinency.  I  cause  it  was  contrary  to  the  irutliol  tlie  scrip- 
These  may  serye  for  example  that  are  depart-  ture.  Neither  was  it  only  the  See  Apostolic 
ed,  Latimer,  Ridley,  Jewel,  Grindal,  to  con-  that  condemned  Pelagius  for  a  heretic,  but 
vince  your  impudency.  the  councils  of  Africa.     And  if  the  See  Apos 


15.  The  Popish  church's  forbidding  of 
meats  is  Aiiiichristian,  and  the  doctrine  of 
devils,  not  a  voluntary  abstaining  forchastise- 
tisement  of  the  body,  among  wTiom  all  kinds 
of  meats  and  drinks  are  permitted  that  pro- 
voke lust  most  of  all,  only  flesh  excepted. 
Therefore  tliey  make  the  creatures  of  God 
by  their  prohibition,  unclean,  not  in  respect 
of  their  creation,  but  in  respect  of  their  An- 
tichristian  prohibition.  As  the  Jewish  absti- 
nence was  not  for  any  uncleanness  in  the 
creatures  by  God's  creation,  but  only  by  tlie 
prohibition  of  the  law.  Therefore,  as  the 
apostle  meaneth  the  Jewish  superstition,  who 
ceased  not  to  put  difference  ot  clean  and  un- 
clean, according  to  their  old  law,  so  also  he 
comprehendeth  much  more  the  Popish  su- 
perstition, who  boasting  that  they  are  the 
tlisciples  of  Christ  which  hath  made  all 
things  clean  to  the  clean,  yet  cease  not  to 
put  difference  of  meats,  clean  and  unclean, 
holy  and  unholy,  not  according  to  God's  law, 
as  the  Jews  did,  but  according  to  the  law  of 
the  Pope,  which  is  God's  enemy.  Augustin 
in  the  place  quoted,  hath  never  a  word  sound- 
ing to  the  defence  of  the  Pope's  prohibition 
of  meats.     I  Tim.  4. 

Chapter  3. 
5.  Here  is  no  word  to  prove,  that  baptism 
givetli  grace  of  the  work   wrought :    but  the 
Apostle  saith,  that  God  hath  saved  us  by  the 


tolic  had  not  coiideinned  him,  yet  had  he  been 
a  heretic,  and  his  opinion  heresy,  because  it 
wascoiiuary  to  the  (iocirine  of  the  holy  scrip- 
tures. Sergius  of  Constantinople  was  a  he- 
retic, and  his  opinion,  that  there  was  but  one 
will  in  Christ,  was  heresy,  although  the  See 
Apostolic  of  Rome,  did  not  only  not  condemn 
him  but  also  by  llonorius  the  bishop  thereof 
confirmed  his  heresy,  as  is  testified,  Concil. 
Const.  6.  Act.  13.  in  these  words.  "  Besides 
these  also  we  have  foreseen,  that  Honorius 
sometime  bishop  of  old  Rome,  is  cast  out  of 
the  Holy  Catholic  Church  of  God  and  ac- 
cursed :  because  we  have  found  by  certain 
writings  of  his  made  unto  Sergius,  that  in  all 
things  he  followed  his  mind,  and  confirmed 
his  ungodly  opinion."  Neither  was  Arian- 
ism  made  catholic  religion,  when  pope  Libe- 
rius  confirmed  it  by  his  subscription,  and  con- 
demned the  catholics  by  a  council  holden  at 
Rome,  as  pope  Damasus  testifieth,  in  lib.  Hie- 
roni.  in  catalog.  Athanasius  udsoid.  Therefore 
in  the  description  of  a  heretic  given  by  Au- 
gustin, those  are  meant  to  be  talse  and  new 
opinions,  which  are  contrary  to  the  true  and 
ancient  doctrine  contained  in  the  holy  scrip- 
tures. Seeing  therefore  we  hold  no  new  or 
false  opinion  contrary  to  the  word  of  God,  the 
marks  of  heretics  and  heresies  shall  never 
be  found  in  us.  We  are  not  condemned  of 
the  church  of  Christ,  nor  by  any  "eneral  coun- 
cil:  for  the  Romish  church  is  the  church  of 
renewing  of  the  Holy  Ghost,  which  is  testified  1  Antichrist,  and  the  chapter  of  Trent  consist- 


by  the  sacrament  of  baptism,  which  is  sacra 
mentally  the  laver  of  regeneration,  not  by  the 
work  wrought,  but  by  the  grace  of  God's 
Spirit,  by  which  we  arejustified.  Peter  expli- 
cateth  himself,  Pet.  .21.  "Baptism  savctli 
us,  not  the  washing  of  the  filth  of  the  body, 
but  the  interrogation  of  a  good  conscience," 
&c. 

10.  A  man  may  be  convicted  to  be  a  here- 
tic without  a  general  council,  if  he  do  obsti- 
nately defend  any  grievous  error,  against  the 
manifest  authority  of  the  holy  scriptures.  So 
were  many  heretics  and  heresies  condemned, 
aaainst which  there  were  nocouricilsgathered. 
Many  godly  men  and  the  truth  itself  by  coun- 
cils have  been  condemned  for  heretics  and  he- 
resies; as  Athanasius  was  condemned  in  the 
Councils  of  Tyre  and  Antioeh.  Chrysostom  in 
a  council  holden  atChalcedon.  The  Councils 
of  Ariminum  and  Nicomedia  decreed  against 
the  divinity  of  Christ  for  the  Arians.  The 
Council  of  Ephesus  the  second  for  Eutyches 
and  Dioscorus,  against  the  truth  of  Christ's 
humanity.  Therefore  your  descriptions  and 
marks  to  know  heretics,  are  not  sufficient : 
for  no  opinion  is  to  be  taken  for  heresy,  wiiich 


ng  of  forty  popish  bishops,  is  unworthy  the 
name  of  a  council,  much  less  of  a  general 
council,  which  is  not  received  of  the  papists 
themselves.  For  the  papists  of  France  pro- 
tested against  it,  as  no  lawful  council  in  the 
time  of  Francis  the  First.  Therefore  so  long 
as  you  have  nothing  but  this  most  impudent 
petition  of  principle,  that  you  are  the  church, 
which  hath  condemned  the  protestants  for  he- 
retics, no  reasonable  man  will  think  ussufii- 
ciently  confuted  or  condemned.  Specially  see- 
ing the  question  is.  svlieihcr  vouor  we  are  the 
church,  as  it  was  between  the  Donatists  and 
Catholics  in  Augustin's  time  :  and  to  be  de- 
termined only  by  the  scriptures  as  he  saith. 
"  Between  us  and  the  Donatists  the  question 
is,  where  the  church  is  !  Therefore  what 
shall  we  do?  shall  we  seek  her  in  our  own 
words,  or  in  the  words  of  her  head,  our  Lord 
Jesus  Christ?  I  suppose  that  we  ought  rather 
to  seek  her  in  his  words,  which  is  the  truth, 
and  best  knoweth  his  own  body  ?"  De  miital. 
Eccles.  cap.  2.  "  1  will  not  have  the  holy  church 
to  be  described  by  human  riocuments,  but  by 
divine  oracles.    Therefore  let  us  seek  her  in 


_  _  the  holy  etuionical  scriptures,"  fn».  3  cap.   16. 

.„  agreeable  to  the  holy  scriptures,  tfiough  it  I  "Whether  they  hold   the   church,   let  them 
be  condemned  by  all  men  in  the  world.    Cy- 1  show  none  otherwise,  but  by  the  canonical 


320 


lIEBRE\\'.-5. 


books  of  the  holy  scriptures.  For  we  do  not 
say,  that  therefore  men  must  believe  us,  be- 
cause w'e  are  in  the  church,  and  because  Op- 
tatus  bishop  ot  Milevet,  or  Ambrose  bisliop 
ot  Milan,  or  innumerable  other  bishops,  ol  our 
conniiuiiion,  have  commended  that  church 
which  we  liold,  or  because  it  hath  been  set 


forth  by  the  councils  of  our  fellow  bishops," 
&c.  Therefore  let  the  papists  by  the  scrip- 
tures only  prove  that  they  are  the  church,  and 
that  all  their  doctrine  is  true,  or  else  they 
have  no  authority  to  condemn  other  men  of 
heresy,  being  the  greatest  heretics  them- 
selves. 


ANSWER  TO  THE  ANNOTATIONS  ON  THE  EPISTLE  OF  PAUL  TO 
PHILEMON. 


5.  Charily  followeth  faith  by  which  we  are 
justified,  but  goeth  not  before, nor  concurreth 
with  taith  unto  justification.  Yet  is  charity 
necessary  for  a  Christian  man  that  looketh  to 
be  saved. 

5.  The  apostle  naming  charity  and  faith  to- 
gether, doth  assign  to  either  of  them  their 
proper  subject,  namely  faith  in  our  Lord  Je- 
sus Christ,  and  charity  toward  all  the  Saints. 
For  he  commendeth  no  failh  or  trust  in  men, 
but  in  God  only,  and  charity  toward  all  holy 
men.  So  doth  Theodoret  expound  the  words, 
"  I  know,"  saith  he,  "  how  great   faith   thou 


hast  reposed  in  our  Lord,  which  hath  saved 
us,  and  how  great  charity  thou  hast,  and  how 
much  thou  hast  helped  them  that  esteem 
godliness."  Ambrose  writeth,  "  He  saith  he 
rejoiceth  and  giveth  thanks  in  his  prayers, 
because  he  was  steadfast  in  faith,  and  comi- 
nued  in  good  works  :  for  he  that  loveth  Christ 
ought  to  prove  it  in  his  servants,"  &.c.  The 
Apostle  speaketh  of  the  Saints  living,  and 
not  departed,  therefore  this  place  cannot 
serve  to  colour  your  Popish  faith  and  be- 
lief m  Saints  that  are  departed  out  of  this 
life. 


ANSWER  TO  THE  ARGUMENT  OF  THE  EPISTLE  OF  PAUL  TO  THE 
HEBREWS. 


Christ  never  made  Peter  his  vicar  general, 
nor  his  successor  in  the  headship,  but  hold- 
eth  it  himself,  and  executeth  it  by  his  holy 
spirit.  But  Peter's  apostleship  principally 
over  the  circumcision,  we  find  in  the  scripture, 
and  Paul's  over  the  Gentiles,  and  the  composi- 
tion between  Peter,  Paul,  and  the  rest  of  the 
/.  postles,  touching  that  apostleship.  GaL  2. 
But  that  Peter  was  nevertheless  head  of  the 
Gentiles,  the  holy  scriptures  never  teacheth. 

Let  the  Christian  reader  note  the  malice 
ofour  adversaries,  which  charge  us  with  cor- 
ruption of  the  scripture  without  any  ground. 
Ijecause  the  titles  and  subscripts  of  the  epis- 
tles, be  no  part  of  the  apostles  writings,  but 
r.fided  by  such  as  copied  out  of  the  same. 
'I'herefore  if  we  did  leave  out  the  title  of  the 
F-pistle  of  Paul  to  the  Romans,  or  the  Corin- 
thians, or  any  other,  which  k  is  most  certain 
were  written  by  the  Apostle  Paul,  yet  were 
it  no  corruption  of  the  scripture.  But  this 
tide  some  of  our  translations  have  left  out, 
because  it  is  not  agreed  among  ancient  wri- 
ters who  was  the  writer  of  this  epistle,  Paul, 
or  Barnabas,  or  Luke,  or  Clemens.  Because 
divers  reasons  are  brought  by  some,  to  prove 
that  it  was  not  written  by  Paul.  And  be- 
cause some  ancient  Greek  copies  have  not 
Paul's  name  in  their  title,  but  only  "  The 
Epistle  to  the  Hebrews."  And  so  doth  Oe- 
cumcnius  entide  it,  and  Hentenius  a  Papist 
translate  it.  Where  you  say  it  was  no  less 
dodbted,  whether  it  were  canonical  scrip- 


ture than  who  should  be  the  writer  of  it,  it 
is  false.  For  many  were  uncertain  of  the 
writer,  that  doubted  not  of  the  authority. 
For  they  that  ascribe  it  to  Barnabas  or  Luke, 
the  one  an  apostle,  the  other  an  Evangelist, 
do  not  doubt  whether  it  be  to  be  admitted  for 
holy  scripture.  There  were  they  indeed  in 
the  Latin  church,  that  doubted  of  it.  Because 
the  Novatians  and  Montanists,  abused  a 
place  or  two  in  it,  as  Tertullian  doth  in  his 
book  depudicitia,  yet  nothing  doubting,  but 
that  it  was  written  by  Barnabas,  as  the  title 
then  gave  it,  and  that  it  was  of  sufficient  au- 
thority. Where  you  say,  that  by  the  church 
only,  we  know  the  true  scriptures  from  other 
writings,  it  is  false.  For  by  the  spiritof  God, 
which  is  the  author  of  them,  we  know  them 
more  certainly,  than  by  the  authority  of  the 
church. 

Seeing  therefore  the  doctrine  of  the  epistle 
is  consonant  to  the  doctrine  of  the  other  ca- 
nonical scriptures,  there  ouwht  to  have  been 
no  doubt  of  it.  Of  like  truth  it  is  that  you 
say,  we  would  have  refused  it,  as  well  as  we 
do  the  author.  For  none  of  us  doth  refuse 
Paul,  though  some  judge  that  he  was  not 
writer  of  this  epistle.  Neither  are  you  able 
I  to  bring  any  reason,  why  it  is  like  we  would 
1  refuse  the  epistle,  which  not  only  maketh  ma- 
1  nifestly  against  the  sacrifice  of  the  mass,  but 
also  against  ni;uiy  other  points  of  your  heresy, 
and  hath  not  so  nuich  as  any  show  against  any 
'  thing  that  wc  teach. 


HEBREWS. 


321 


ANSWER  TO  THE  ANNOTATIONS  ON  THE  EPISTLE  OF  PAIL  TO 
THE  HEBREWS. 


Chapter  1. 

3.  The  sacrament  is  not  so  the  character  o( 
Christ's  substance,  as  Christ  is  ol'liis  futlicr's 
substance.  Beside  this,  the  distinction  of  the 
persons  of  the  Father  and  the  Son  is  in- 
vincibly proved  by  the  opposition  that  is  in 
these  relatives,  the  character  and  the  sub- 
stance of  the  Father.  For  this  arj^unient  lol- 
loweth  most  certainly,  the  Son  is  tlie  charac- 
ter of  his  Father's  stibstance,  ergo,  the  Son 
is  not  the  Father,  though  of  the  same  sub- 
stance, nor  the  Father  is  the  Son:  so  must 
the  opposition  of  necessity  hold.  The  sacra- 
ment is  the  figure,  sign,  and  representation 
of  the  body  ol  Christ,  tv-n^o,  it  is  not  the  1  ody 
of  Christ,  but  sacrameritall)',  sigiiificativ -!y, 
or  representatively.  Pasrhasiiis  dc  corjwrc  el 
sang,  cap  A.  Wherefore  this  is  such  impu- 
dent sophistry  to  delude  the  ignorant,  that 
every  young  sophister  in  the  universities, 
which  knoweth  the  opposition  of  relatives,  is 
able  to  discover  it,  as  a  very  vain  and  un- 
learned shift,  to  make  the  sism  and  the  thing 
signified,  to  be  the  same  in  the  very  respect 
and  point  wherein  they  are  opposite,  which 
is  impossible.  The  word,  visible,  which  you 
foist  in,  to  make  an  appearance  of  opposition, 
will  not  serve  your  turn.  For  the  sacrament 
is  not  a  figure  or  sim  of  the  yisibleness  of 
Christ's  body,  but  of  his  body  indeed,  which 
is  always  of  his  own  nature  visible  though  it 
be  not  ahvays  seen. 

6.  We  deny  the  body  of  Christ  to  be  pre- 
sent in  the  sacrament  as  you  affirm  it,  that  is, 
really,  corporally,  substantially,  &c.  If  it 
were  so  present  with  the  substance  of  the 
elements,  or  under  the  accidents  of  elements: 
yet,  because  Christ  is  not  joined  either  to  the 
elements,  or  to  the  accidents  of  them  in  unity 
of  person,  so  that  the  elements  and  Christ,  of 
the  accidents  and  Christ,  do  not  make  one 
person,  as  the  Godhead  and  manhood  are  one 
person,^  which  is  Christ  :  we  ought  not  to 
adore  Christ  in  any  such  visible  form.  No 
more  than  we  may  adore  God  the  Father,  in 
the  sun,  the  moon,  or  any  other  creature,  in 
which  he  is  verily  present,  as  he  is  present  in 
all  places.  Or  the  Holy  Ghost  in  every  true 
Christian  in  whom  he  is  present,  not  only  by 
substance,  as  God  is  everv  where,  but  also  by 
special  grace.  Because  God  the  Father,  and 
God  the  Holy  Ghost,  is  not  united  to  any  crea- 
ture in  unity  of  person,  as  God  the  Son  is  to 
the  humanity  :  and  therefore  is  to  be  adored  as 
God  rnanifested  in  the  flesh.  Where  you 
say,  Ciirist  was  not  incarnate  purposely  lo  be 
adored,  it  is  false,  for  he  was  incarnate  to  be 
seen  and  adored  of  the  angels,  and  of  all  the 
world  in  the  flesh,  1  Tim.  3.  16.  Though  riot 
only  for  that  purpose.  And  if  you  make  so 
little  account  of  this  argument,  of  the  institu- 
tion or  end  of  the  sacrament,  why  do  you  not 
adore  likewise  every  man  that  hath  received 
it,  for  so  long  time  as  you  determine  that 


Christ  is  present  within  him?  Or  why  do 
you  not  fall  down  before  every  such  person, 
as  you  do  before  the  Pix,  when  it  is  carried 
about  with  the  sacrament  in  ii,  for  the  same 
reason  that  you  adore  or  fall  down  bclore  the 
Pi.\:  seeing  in  respect  of  Christ's  presence, 
as  you  suppose  it  to  be,  there  is  as  great  duty 
in  the  one  as  in  the  other. 

CllAFTEU  2. 

9.  If  it  were  granted  that  Christ  merited  his 
suffering,  it  would  help  you  nothing  for  vour 
meritorious  works.  And  yet  we  woula  not 
for  all  the  world,  deny  all  meritorious  works, 
for  we  acknowledge  the  sacrifice  of  Christ  to 
have  merited  andf  deserved  lor  us  remission 
of  our  sins,  and  eternal  life.  But  all  the  glory 
that  Cliristhath,  was  from  everlasting  due  to 
his  person,  because  he  is  the  eternal  Son  of 
God.  .\nd  it  is  not  long  since,  you  confessed 
that  "straight  upon  his  descending  from  hea- 
ven, it  was  the  duty  both  of  angels  and  all 
other  creatures  to  adore  him,"  therefore  he 
merited  not  his  glorification  by  his  death 
which  was  due  to  him  so  soon  as  he  was  in- 
carnate by  the  right  of  his  godhead.  Neither 
doth  this  text  prove  any  thing  to  the  con- 
trary, if'it  be  rightly  translated.  For  the  apos- 
tle saitli,  that  Christ  was  made  less  than  the 
angels,  in  respect  of  the  passion  of  his  death, 
as  Paul  saith,  he  "  made  himself  of  no  reputa- 
tion," &.C.  Fhil.  2. 7,  not  that  that  he  was  crown- 
ed with  glory  for  the  merit  of  his  death.  And 
therefore  we  translate  not  this  sentence  he- 
retically,  but  according  to  the  sense  of  the 
apostle,  and  the  judgment  of  the  Catholic  fa- 
thers. Athanasius  distinguished  as  we  do. 
Dt:  incarnat.  verbi  Dei. 

Chrysostom,  Homil.4.  "If he  which  should 
have  all  subject  unto  him,  died  and  suffered 
innumerable  things  :  Why  art  thou  sad,  when 
thou  sufferest  ?  For  we  see  Jesus,  even  him 
that  was  made  a  little  less  than  the  an- 
gels, for  the  passion  of  death.  And  i  hen  again 
he  added,  good  and  prosperous  things,  crown- 
ed with  glory."  Ambrose  saith,  "He  show- 
eth  that  the  cross  of  Christ  is  glory  and  ho- 
nour, for  which  cross  he  was  made  less  than 
the  angels."  Theodoret  saith,  "  He  was  not 
less  than  the  angels  by  nature  of  his  divinity, 
but  by  sutTering  of  his  humanity."  Augustin 
upon  this  text,  Cont.  Maxim,  lib.  3.  cap.  18, 
saith,  "That  which  is  written  in  the  Epistle 
to  the  Hebrews.  But  now  we  do  not  yet  see 
all  things  subject  unto  him  :  but  we  see  Je- 
sus, even  him  that  was  made  a  little  less  than 
the  angels  for  the  passion  of  di-ath,  ought  to 
teach  us  how  we  should  understand  that 
which  is  written  to  the  Corinthians,  When  all 
things  shall  be  subdued  unto  him,  that  it  is 
said  according  to  his  humanity,  not  according 
to  his  deity.  So  therefore  appearing  in  man 
in  whom  the  passion  of  death,  he  was  made 
a  little  less  than  the  angels,  he  shall  judge  the 


HEBREWS. 


quick  and  the  dead,"  Cap.  25.  "  The  scrip- 1 
ture  hath  opened  why  it  is  said,  Thou  hast  | 
made  him  a  little  less  than  the  angels,  where 
it  is  read:  we  see  Jesus,  even  hiin  which  is 
made  a  little  less  than  the  angels  for  the  suf- 
fering of  death.  Therefore  noi  tor  the  nature 
of  man,  but  lor  the  suffering  of  death."  Pri- 
masius  saith,  "  He  was  made  less  than  the 
angels  by  dying  for  us."  Fulgent,  ad  Trasi- 
mundum,  lib.  3.  cap.  20.  Eusebius  Emissenus 
Dom.  Ad  Homil.  3.  Cerealis,  conl.  MaXimin.  cap. 
8  Fauslmus  contr.  Arr.  cap.  4.  Gregor.  BcBl.ic7is 
idem.  Seeing  our  translation  therefore  is  ac- 
cording to  the  interpretation  and  distinction 
of  these  Catholic  fathers,  you  see  either  what 
learning,  or  what  honesty  is  in  these  men,  to 
charge  us  with  heretical  translation,  and 
transposing  of  the  words.  And  althoug_h  we 
should  otherwise  distinguish,  that  Ohrist 
by  the  passion  of  death  was  crowned  with 
glory,  yet  Christ's  meriting  his  glory,  were 
not  proved  thereby.  For  all  the  members  of 
Christ  by  death  attained  to  the  crown  of 
glory,  yet  not  by  the  merit  of  their  death. 

Chapter  4. 
4.  Before  this  epistle  was  written,  the  pro- 
phet Isaiah  delivered  the  same  doctrine  of 
the  Sabbath  that  the  apostle  doth,  Isa.  58.  13, 
&c.  a7id  cap.  66.  23.  The  like  application,  in 
any  ancient  writer,  to  the  like  end  we  do  not 
reprehend,  when  it  hath  the  same  warrant  of 
the  scripture.  But  seeing  the  ancient  holy 
fathers,  had  neither  the  same  privilege  of  the 


Spirit,  that  they  should  never  err  in  their  ap- 
ture  to  di- 
y  justly 
prehend  them  by  authority  of  tlie  holy  scrip- 


plications,  nor  always  the  holy  scripture  to 
rect  them  unto  such  ends,  we  may  justly  re 


tures,  when  their  applications  are  not  agreea- 
ble unto  tin  m. 

16.  Christ  is  a  most  merciful  mediator,  to 
whom  we  ought  to  come  with  confidence,  and 
by  him  to  God.  Therefore  we  have  no  need 
of  the  mediation  of  saints  departed.  This  ar- 
gument, you  say,  is  insufficient.  "  Whereby 
we  may  as  well  take  away  the  helps  and 
prayers  of  the  living,  one  for  another."  I  an- 
swer, the  prayers  of  the  saints  living,  have 
both  commandment  and  promise  in  the  scrip- 
tures, so  hath  not  invocation  of  saints  depart- 
ed this  life,  and  therefore  they  are  not  of  this 
kind.  We  have  no  need  of  the  prayer  of 
saints  living,  for  the  merit  or  worthiness  of 
their  persons,  but  because  this  mutual  duty  of 
praying  one  for  another  is  by  God  required, 
and  is  acceptable  to  him,  when  it  is  done  in 
faith  and  obedience  unto  him,  and  of  love  and 
charity  one  towards  another.  The  like  cause 
is  not  of  praying  to  saints  in  heaven,  because 
there  is  neither  commandment  to  be  obeved, 
nor  promise  to  be  believed,  nor  any  use  of  our 
prayer  for  them.  You  sav,  "  you  require  not 
the  prayers  of  saints  in  Heaven,  or  of  your 
brethren  on  earth,  for  any  mistrust  of  God's 
mercy,  but  for  your  own  unworthiness."  And 
we  go  with  confidence  to  the  throne  of  grace, 
not  trusting  in  our  worthiness,  or  in  the  wor- 
thiness of  any  other  creature,  but  only  in  the 
worthiness  of  Christ,  in  whom  wc  are  assur- 


ed to  be  heard,  according  to  his  promise, 
whether  we  be  few  or  many.  But  you  are 
assured  that  the  prayer  of  a  just  man  availeth 
more  with  him,  than  of  a  grievous  sinner. 
And  we  are  assured,  that  no  man's  prayer 
availeth  with  him  any  thing  at  all,  in  respect 
of  the  merit  of  any  just  man,  but  only  in  the 
merit  and  mediation  of  Christ.  Yet  we  know 
the  prayer  of  a  just  man  availeth  much  by 
God's  merciful  promise,  but  not  by  the  w-or- 
thiness  of  his  prayer  ;  so  we  say  of  the  inter- 
cession of  many  togethdr,  and  otherwise  the 
scripture  teacheth  not.  Therefore,  seeing  we 
have  no  promise  of  help,  by  invocation  ot 
saints,  we  can  have  no  confidence  or  hope  in 
such  invocation.  You  say,  ^"  You  come  not 
less  to  God,  or  with  less  confidence,  but  with 
much  more  affiance  in  his  grace,  when  ye  are 
accompanied  with  the  prayers  of  angels  and 
saints,"  &c.  It  is  manifest  that  you  come  less 
to  God,  when  you  go  so  much  to  saints,  than 
you  should  do  if  you  went  only  to  God.  The 
affiance  that  you  have,  is  not  in  the  mere 
grace,  mercy,  and  merits  of  Christ,  so  great 
as  if  you  came  to  Christ  only,  trusting  in  his 
grace,  merits  and  mercy,  and  not  a  whit  in  the 
merits  or  worthiness  of  angels  and  saints,  or 
any  other  creature,  living  or  dead.  Whether 
the  angels  and  saints  do  pray  for  you  or  no, 
you  know  not  by  the  word  of  God.  But  that 
neither  the  one  nor  the  other,  can  know  your 
hearts,  or  your  petitions  offered  to  ihem  in 
so  many  places  at  once,  you  might  learn 
by  the  scriptures,  and  even  by  natural  rea- 
son, seeing  it  is  proper  to  the  Divinity 
only,  to  know  the  heart  of  man,  and  all 
things  or  many  things  at  one  instant,  1  Reg. 

Chapter  5. 
1.  You  do  blasphemously  confound  the  of- 
fice of  a  priest  and  a  high  priest,  to  establish 
your  Popish  sacrificing  priesthood.  For  it  is 
not  all  one  matter  to  compare  Christ  with 
every  inferior  priest  of  the  law,  and  with  the 
high  priest,  who  was  never  but  one  at  once,  to 
signify  the  singular  priesthood  of  our  Saviour 
Christ. 

Where  you  say,  there  can  no  person,  peo- 
ple, or  commonwealth,  appertain  to  God  with- 
out the  sovereign  duties  of  priesthood,  it  is 
true  ;  but  for  that  purpose  we  have  no  need 
of  your  Popish  sacrificing  priesthood.  For 
our  high  priest  hath  perfectly  accomplished 
whatsoever  sacrifice  was  necessary  for  our 
sins,  and  continueth  to  make  intercession  for 
us  forever.  Having  no  office  of  an  exter- 
nal sacrificing  priesthood  under  him,  but  a 
ministry  of  preaching  of  his  word,  and  admi- 
nistration of  his  holy  sacraments  here  on  earth. 
Where  you  say 'that  in  all  matters  pertain- 
ing to  God,  the  priest  hath  only  charge  and 
authority,  it  is  false.  For  although  in  preach- 
ing and  administration  of  the  sacraments,  &c., 
the  chosen  minister  hath  only  charge  and  au- 
thority to  execute  them,  yet  the  prince  hath 
charge  and  authority  to  command  them  to  be 
executed  according  to  the  word  of  God. 
Wherein  as  he  is  to  be  taught  by  the  minis- 


IlKHRFAVS. 


ter,  80  he  is  bound  not  to  be  ignorant  thereof", 
though  the  mmisler  neglect  his  duty  in  teach- 
ing of  him.  For  which,  and  tor  not  executing 
his  office  according  to  ilie  word  of  God,  the 
prince  halh  also  charge  and  authority  to  pun- 
ish the  minister  of  the  church. 

Every  true  Christian  is  a  sacrificing  priest, 
to  offer  up  spiritual  sacrifice  acceniable  to 
God  by  Jesus  Christ.  1  Fetcr  2.  5.  But  none 
is  our  high  priest  to  ofi'er  up  sacrifice  propi- 
tiatory tor  our  sins,  or  to  make  intercession 
with  God  for  us,  as  our  mediator  and  advo- 
cate, but  only  Jesus  Christ,  although  there 
be  priests,  elders  and  ministers  chosen  and 
appointed  for  ministration  of  the  word  and 
sacraments.  For  although  it  be  the  duty  of 
the  minister,  to  conceive  or  pronounce  i)ub- 
jic  prayers  in  the  name  of  the  church,  yet  he 
is  not  as  a  priest  or  advocate  to  present 
them  before  God,  to  be  accejjtable  by  the 
worthiness  of  his  person  or  office,  a.s  the 
high  priest  of  the  law  was,  as  a  figure  of 
Christ.  Augustin,  "  If  the  Apostle  had  said 
so,  these  things  have  1  written  unto  you,  that 
you  should  not  sin,  but  if  any  man  sin  you 
have  me  for  a  mediator,  and  1  by  my  i)rayer 
obtain  pardon  for  your  sins,  as  in  a  certain 
place  Parmenian  placed  the  bishop  to  be  a 
mediator  between  the  people  and  God,  what 
good  or  faithful  Christian  could  abide  him? 
who  would  behold  him  as  an  apostle  of 
Christ,  and  not  as  an  Anlichrist."  Contra 
Farmen.  lib.  2.  cap.  8.  You  see  this  father 
counteth  it  intolerable,  and  very  Antichris- 
tianism  to  place  the  bishop  or  any  other  mi- 
nister of  the  church,  as  mediator  between 
God  and  the  people,  to  deal  in  their  suits  and 
causes  with  God  as  you  mean,  namely,  as 
sacrificing  priests,  to  obtain  pardon  for  the 
worthiness  of  their  office.  Yet  you  are  bold 
to  say,  "  That  we  show  ourselves  not  only 
ignorant  of  the  scriptures,  and  of  the  state  of 
the  New  Testament,  but  also  to  induce  a 
plain  atheism  into  the  world,  by  denying  such 
a  priesthood."  But  where  be  these  scrip- 
tures, that  we  might  learn  ihcm  of  you?  you 
are  as  mute  as  a  stone  for  any  scripture  you 
bring.  Well,  for  lack  of  scriptures,  let  us 
see  what  reason  you  have.  You  say  for  rea- 
son, "  That  as  long  as  men  have  to  do  with 
God,  there  must  needs  be  some  deputed  to 
deal  according  to  this  declaration  of  the 
apostle,  in  things  pertaining  to  God,  and  those 
must  be  priests,  '  I  answer,  the  apostle 
speaketh  only  of  the  high  priest's  office, 
which  is  consummated  and  perfected  in 
Christ,  in  whose  person  is  accomplished, 
whatsoever  was  figured  by  the  high  priest's 
office  of  the  law,  but  of  inferior  priests  he 
speaketh  not.  You  ask  them  what  we  do 
with  our  own  ministers  ?  I  answer,  we  make 
them  not  mediators  and  sacrificing  priests,  as 
Parmenian  the  heretic,  and  you  do,  but  we 
have  them  for  such  purposes  as  Christ  hath 
commanded,  to  minister  the  word,  sacra- 
ments, public  prayers,  discipline,  &.c.,  whicli 
is  no  part  of  the  office  of  Christ's  eternal 
high  priesthood,  or  chief  sacrificer's  dignity. 
You  ask  further,  "  What  we  do  with  sacra- 


I  meniE,  seeing  Christ's  death  ifj  as  well  suffi- 
cient without  them  as  vrdi'iv.t  sacrifice  (" 
Verily,  we  use  them  a'j  r.fd's  appointed  of 
God,  for  confirmation  of  our  hiitli  in  Christ's 
death.  But  sacrifice,  we  htvc  none  appoint- 
ed of  God,  "  But  iha  sisccU'icc  of  praise  and 
thanksgiving,  which  be  the  only  sacrifices," 
saith  Justin,  "  that  Christians  have  received 
to  ofler."     Dialog,  cim  Tryphon. 

You  ask,  "  Why  his  death  standeth  not 
as  well  with  sacrifices,  as  with  sacraments, 
and  with  priesthood,  as  with  other  ecclesi- 
astical function  ?"  Because  Christ's  sacrifice 
cannot  be  the  only  propitiatory  sacrifice,  if 
there  be  any  other  beside  it.  Sacramenis,  na 
seals  and  memorials  to  certify  uo  of  the  ef- 
fect of  his  death,  may  well  stand  with  his  sa- 
crifice, as  other  functions  that  derogate  no- 
thing from  his  priestly  dignity.  But  tlie  Po- 
pish sacrificing  priesthood,  cannot  stand  with 
the  death  of  CTirist,  because  it  usurpetli  the 
sacrificing  nriesthood  of  Christ,  in  offering 
his  body,  which  none  could  do  but  he  him- 
self, and  therefore  he  is  a  high  priest  for- 
ever, and  hath  no  successors  in  that  office. 
"  But  sacrifice  propitiatory,"  you  say,  "is  the  . 
most  principal  act  of  religion  that  man  ovveih 
to  God,  and  therefore  must  be  daily  ottered." 
We  answer,  Christ  hath  most  perfectly  ac- 
complished that  sacrifice  himself,  by  his  ob- 
lation of  himself  once  for  all,  as  the  apostle 
doth  often  affirm  in  plain  terms,  thi,:efore 
that  sacrifice  propitiatory,  neither  necdeth, 
neither  can  be  offered  daily,  or  any  more  be 
repeated,  the  fruit  whereof  is  eternal.  And 
therefore  the  devil  by  setting  up  a  nesv  priest- 
hood and  sacrifice,  seeketh  notliino-  else,  but 
to  deprive  men  of  the  fruit  and  benefit  of 
the  singular  sacrifice  and  priesthood  of  Christ. 
To  whom  it  is  not  to  be  feared  that  w-e  can 
attribute  too  much,  seeing  he  is  the  Son  of 
God,  to  whom  with  God  his  Father  and  his 
Holy  Spirit,  all  that  are  saved  ascribe  their 
salvation,  with  all  blessing,  glory,  wisdom, 
thanksgiving,  honour,  power  and  might,  for 
ever  and  ever.  Apocah/pse  7.  And  where 
you  say,  "  this  definition  of  priesthood  was 
true  in  the  Patriarchs,  Melchisedec  and 
Aaron's  priesthood,  ns  it  is  now  in  Christ, 
saving  thut  Christ  only  was  free  from  sin,"  I 
say  it  is  horrible  blasphemy.  For  it  was  but 
figurative  and  a  shadow  of  a  priesthood  in 
all  the  rest,  and  in  Christ  only  it  was  true, 
as  the  apostle  proveth  manifestly,  Capituln 
10.  1.  i^'c,  beside  many  other  peculiar  e.xcel- 
lencies  that  the  apostle  describeth  to  be  true 
in  Christ,  which  were  figured  in  the  priest- 
liood  of  Melchisedech,  and  excelled  also  by 
Christ,  Capitulo,  7.  14,  to  the  end  of  the 
chapter. 

Therefore  Theodoret  saiih  well  upon  this 
text.  "  These  things  the  holy  apostle  hath 
said,  not  meaning  to  show  unto  u.s  the  rule 
of  a  high  priesthood,  but  preparing  a  way 
to  speak  of  the  hich  pricstlRK)d  of  our  Lord. ' 
Ambrose  saiih,  "The  apostle  placeth  here 
certain  things  common  to  Christ  with  the 
priest,  but  certain  things  higher.  Among 
which  he  niaketh  more  peculiarexcellencies  of 


324 


HEBREWS. 


Christ  than  that  one  which  3'OU  do.  The 
same  not  onlv  in  sense  but  also  in  words, 
hath  Chrysosiom,  Horn.  13:  the  like  liatli 
Primasius.  Bat  what  need  the  testimony  ot 
men  where  the  scripture  is  so  plain  ? 

4.  Luther,  Calvin,  Beza,  and  such  like,  had 
both  tne  inward  calling  by  God,  and  the  out- 
ward calling  by  the  church  to  their  ministry. 
But  if  you  e.\amine  the  pope  and  all  his  priests 
which  claim  a  priesthood  equal  to  Christ  in 
all  things,  saving  that  they  oiler  for  their  own 
sins,  a  great  and  foul  matter  of  .^Jitichristian 
usurpation  will  appear.  For  where  have  they 
any  testimony  ot  the  scripture,  either  for  their 
Papacy,  or  for  their  priesthood  ? 

5.  The  pope  and  his  priests  do  glorify  them- 
selves, iur  their  priesthood  is  not  of  God's 
appointment,  but  of  their  own  usurpation.  For 
where  hath  God  commanded  them  to  sacrifice 
the  body  and  blood  of  Christ  for  the  sins  of 
the  liv;ing  and  of  the  dead? 

6.  Note  the  intolerable  pride  of  these  po- 
pish interpreters,  that  challenge  to  themselves 
all  learning  and  knowledge  in  Divinity,  and 
condemn  all  other  men  of  ignorance,  and 
mere  ignorance  in  the  grounds  of  Divinity. 
So  playeth  Bristow  with  the  bishop  of  Sarum, 
whom  in  the  place  by  them  quoted,  I  reproved 
in  these  words.  The  like  impudent  cavil  he 
bringeth  against  Jewel,  whom  no  man  1 
think_ without  laughter  can  read,  to  be  charged 
with  ignorance  by  blundering  Bristow,  for  af- 
firming Christ  to  be  a  priest  according  to  his 
deity,  whom  the  apostle  expressly  saith  by 
his  eternal  Spirit  to  have  offered  himself.  Heb. 
9.  14.  But  that  you  may  the  better  understand 
this  controversy  between  us,  we  deny  not  that 
Christ  was  a  priest  according  to  his  humanity, 
but  we  affirm,  that  whole  Christ  is  t  Priest, 
as  he  is  both  God  and  man.  For  in  the  office 
of  priesthood,  two  things  must  be  considered, 
a  ministry  and  an  authority.  In  respect  of 
the  ministerial  part,  our  Saviour  Christ  per- 
formed that  ofTicp,  as  man,  but  in  respect  of 
authority  of  entering  into  the  holiest  place, 
and  reconciling  us  to  God,  and  presenting  us 
unto  God,  which  was  the  principal  part  of  his 
priesthood,  he  did  perform  it,  as  the  Son  of 
God,  as  the  Lord  and  maker  of  the  house, 
and  not  as  a  servant,  but  as  God  which  hath 
created  ajl  things,  Heh.  3.  v.  1,  2,  3,  4,  5,  6. 
Against  this  sound  doctrine,  let  us  examine 
what  the  Heretics  allege.  They  charge  it 
most  odiously  with  Arianism,  but  without  all 
spark  of  reason,  seeing  we  distinguish  plainly 
the  authority  of  God  the  Son,  which  is  eqtia'l 
with  his  Father,  from  the  ministry  of  the  man 
Jesus  Christ,  inferior  to  his  Father  as  touch-  ] 
ing  his  manhood.  They  charge  us  that  we  j 
stick  not  to  say,  Christ  was  a'priest,  or  did  \ 
ofler  sacrifice  according  to  his  godhead.  But '. 
we  say  he  was  a  priest,  and  did  offer  sacri- 
fice, both  according  to  his  godhead  and  ac- 
cording to  his  manhood.  And  the  same  saith 
the  apostle  in  effect,  when  he  saith  :  The 
blood  of  Christ,  which  bv  his  eternal  Spirit,  i 
oflfered  himself  irreproveable  to  God,  shall  i 
purge  your  conscience,  dtc.  Hcb.9.  14.  For  j 
not  the  blood  of  boasts,  nor  of  any  man,  though  ' 


he  had  been  innocent,  but  the  blood  of  that 
man  which  was  God,  was  the  price  of  our  re- 
demption, in  which  re.-pect  the  apostle,  Acts 
20.  28,  saith,  that  God  purchased  his  church 
unto  himself  by  his  own  blood.  For  by  the 
eternal  Spirit  is  understood  that  infinite  power 
of  the  Divinity  united  to  the  humanity,  by 
which  the  sacrificeoi  Christ  was  consecrated, 
that  by  the  same  lively  or  qtiickening  virtue 
by  which  he  created  us,  he  might  also  restore 
us.  Whereunto  our  Saviour  Christ  had  re- 
gard, when  he  said,  John  6,  "  It  is  the  Spirit 
that  giveth  fife,  the  flesh  profiteth  nothing. 
But  this,"  say  the  Papists,  "is  to  make  Christ 
God  the  Father's  Priest,  and  not  his  Son." 
Nay  rather  this  is  to  acknowledge  Christ  to 
be  both  his  Father's  Son  and  his  Priest,  even 
as  the  apostle  saith:  "The  Law  appointeth 
priests,  men  that  have  iiifirmity,  but  the  word 
of  the  oath,  which  is  after  the  Law,  the  Son 
forever  perfecteth,"  Heb.  7.  28,  where,  by  the 
opposition  of  men  haying  infirmity,  with  the 
Son  perfected  forever,  it  is  most  clear,  that 
the  word  of  the  oath  maketh  Christ,  as  he  is 
the  Son  of  God,  a  p;iest  after  the  order  of 
Melchisedec  Where  I  cannot  omit  the 
shameful  corruption  of  this  text  in  your  po- 
pish translation,  which  to  hide  this  opposition 
between  men,  and  God  the  Son  of  God,  hath 
altogether  left  out  this  word  men,  although  it 
be  in  the  Latin  expressed  manifestly  :  Lex 
enim  homines  consiituit)  &.C.  which  they  trans- 
late thus:  "The  Law  appointeth  priests,  them 
that  have  infirmity."  Our  accusers  add  fur* 
ther,  that  our  assertion  is  to  make  Christ  to  do 
sacrifice  and  homage  to  God  his  Father,  as 
his  Lord,  and  not  as  his  equal  in  dignity  and 
nature.  I  answer,  no  more  than  when  Paul 
saith,  that  Christ  "  when  he  was  in  the  form 
of  God,  and  thought  it  no  robbery  to  be  equal 
with  God,  made  himself  of  no  reputation,  took 
upon  him  the  shape  of  a  servant,  and  became 
obedient  to  the  death,  even  to  the  death  of  the 
cross."  For  I  have  sufnciently  before  dis- 
tinguished, that  all  parts  of  his  priesthood  that 
required  obedience,  service,  homage,  minis- 
try, subjection,  he  performed  as  man  :  but  the 
authority  of  reconciling  men  to  God,  he 
wrought  as  God  and  man,  even  as  the  apostle 
writeth  :  "(iod  was  in  Christ,  reconciling  the 
world  unto  himself."  2  Cor.  5. 19.  Therefore, 
that  he  might  be  a  priest,  able  and  worthy  to 
make  atonement  with  God,  he  was  God  : 
That  his  reconciliation  and  satisfaction  might 
extend  to  men,  he  was  man  ;  and  so  being  God 
and  man,  he  is  a  perfect  Mediator  between 
God  and  man,  and  a  Hiffh  Priest  forever  after 
the  order  of  Melchisedec.  All  this  notwith- 
standing they  oppose  against  us  the  authority 
of  the  lathers,  who  doubtless  had  no  other 
meaning  than  we  to  keep  this  distinction. 
Augustin,  Ps.  109,  is  produced  to  say  :  "  that 
as  he  was  man,  he  was  priest,  as  God  he  was 
not  priest."  But  Augustin's  words  are  other- 
wi'  i  "The  Lord  hath  sworn,  &c.  for  to  this 
end  thou  wast  born  out  of  tl;e  womb  before 
the  day  star,  that  thou  mightst  be  a  priest 
forever  after  the  order  of  Melchisedec.  For 
according  to  that  he  is  born  of  God  the  Fa- 


HEBREWy. 


325 


ther,  God  with  God  coetcrnal  with  him  that 
begetteth,  he  is  not  a  priest,  but  a  priest  i'or 
his  flesh  assumptcd,  tor  the  sacrihce  wliich 
being  talicn  of  us,  he  might  oiler  lor  us."  In 
these  words  Ausustin's  meaning  is  plain 
enough,  that  Cl.rist  according  to  his  di- 
vine and  eternal  ;cencration  could  not  have 
been  a  priest  for  u.-:,  excojit  he  had  taken  our 
flesh,  and  been  born  a  man,  which  we  do  al- 
ways confess.  But  that  our  redemption  by 
his  sacrifice  was  the  mere  work  of  his  man- 
hood only,  he  saith  not,  but  the  contrary  if  he 
be  marked.  For  he  saith  that  the  Son  of  God 
was  a  priest  for  the  flesh,  which  he  took  of 
us,  that  he  might  offer  for  us  that  sacrifice 
which  he  took  of  us.  Here  it  is  plain,  that 
Christ  as  God  oftereth  sacrifice,  but  he  of- 
fereth  as  a  priest,  for  to  offer  sacrifice  per- 
taineth  to  a  priest,  therefore  Christ  as  God  is 
a  priest,  vet  not  as  God  only,  but  as  God  and 
man.  Whereupon  Augustin  saith,  "O  Lord 
which  hast  sworn  and  said,  thou  art  a  priest 
forever,  after  the  order  of  Melchisedec.  The 
same  priest  forever  is  the  Lord  on  thy  right 
hand,  the  very  same,  I  say,  priest  forever,  of 
vyhom  thou  Hast  sworn,  i.<;  the  Lord  on  thy 
right  hand,  because  thou  hast  said  to  the  same, 
my  Ivord,  sit  thou  on  my  right  hand  until  I 
make  thine  enemies  thy  footstool."  Here  he 
affirmcth  that  the  eternal  God,  David's  Lord 
as  he  is  God,  and  David's  son  as  he  is  man,  is 
that  eternal  priest.  And  to  what  end,  but  to 
perforin  those  parts  of  a  priest  which  were 
proper  to  God  ?  that  is,  to  reconcile  us  to  God, 
to  have  authority  of  himself  and  of  his  own 
nature  and  worthmess,  to  come  before  God, 
and  to  remain  in  the  favour  of  God  always, 
which  no  creature  hath  but  through  his  wor- 
thiness and  gracious  gift.  The  next  authori- 
ty brought  against  ub,Ts  Theodoret,  in  Ps.  109, 
who  is  cited  thus,  "As  man  he  did  offer  sa- 
crifice, but  as  God  he  did  receive  sacrifices." 
Verily  we  say  as  much  and  more  also,  that 
he  offered  sacrifices  as  God  also,  reconciling 
the  world  to  himself  But  in  truth  the  words 
of  Theodoret  are  otherwise,  and  to  another 
end.  "Christ,"  he  saith,  "is  now  a  priest,! 
which  is  sprung  of  Judca,  according  to  the 
flesh,  not  ofl'ering  anv  thing  himself,  but  is  the  ' 
head  nf  them  that  offer,  seeing  he  calleth  the  ' 
church  his  body,  and  therefore  he  exerciseth  | 
the  priesthood  as  a  man.  and  he  receiveth  [ 
those  offerings  that  are  oflered,  as  God.  And  ' 
the  church  truly  doth  offer  the  tokens  of  hist 
body  and  blood,  sanctifying  every  leaven  by  ihe  | 
first  fruits."  In  these  words  Theod"ret; 
speaketh  not  of  the  sacrifice  that  Christ  ofl'er- , 
ed  himself,  but  of  the  spiritual  sacrifice  of 
thanksaiving  which  the  church  ofTereth  to 
him,  in  celebrating  the  memory  of  his  death. 
Not  of  the  priesthood  which  Christ  did  exer- 
cise in  earth,  but  of  the  priesthood  which  he 
doth  exercise  in  heaven,  not  now  offering  any 
thing,  but  as  God  receiving  oblations.  And 
where  he  saith  that  now  he  exerciseth  the 

Eriesthood  as  man,  he  denieth  not  but  that 
e  doth  exercise  it  as  mediator,  God  and  [ 
man,  which  is  more  plain  in  his  exposition  of 
his  epistle  to  the  Hebrews,  cap.  8,  where  he  I 


inquireth  how  Christ  doth  both  sit  at  the  right 
hand  of  majesty,  and  yet  is  a  minister  of  the 
holy  things.  "  For  what  priestly  office  doth 
he  exerciHC,"  saith  he,  "  which  haih  once  of- 
fered up  himself,  and  doth  no  more  ofl'er  any 
sacrifice  ?  And  how  can  it  be  that  the  same 
person  should  both  sit  and  exercise  the  priest- 
ly office  ?  except  perhaps  a  man  will  say,  that 
the  salvation  which  he  prcparcth  as  Lord,  is 
a  pnes'ly  office."  Neiiher  hath  he  any  other 
meaning  dkilogo  prima  where  his  purpose  is  to 
prove  that  Christ  had  a  body.  "  ll  iherelore 
i_t  be  proper  for  priesis  to  ofl'er  gifts,  and 
Christ  concerning  his  humanity  is  called  a 
priest,  and  he  offered  none  other  sacrifice  but 
his  own  body,  therefore  our  Lord  Christ  had  a 
body."  He  saith  not  here,  that  Christ  is  a 
priest  according  to  his  humanity  only  ;  where- 
as the  excellency  of  his  person,  being  both 
God  and  man,  caused  his  priesthood  and  sa- 
crifice to  be  acceptable  and  available  for  the 
redemption  of  man.  He  saiih  also  upon  the 
seventh  chapter,  "  it  is  the  part  of  a  man  to 
exercise  priesthood^  and  of  God  to  receive 
those  things  that  are  offered.  But  yet  the 
only  begotten  Son  of  God  being  made  man, 
was  made  our  priest  also  after  the  order  of 
Melchisedec,  not  wiih  any  increase  of  digni- 
ty, but  concealing  his  divine  dignity,  and 
taking  upon  him  a  base  estate  lor  our  salva- 
tion "  You  see  in  these  words  he  acknow- 
ledgeth  him  to  be  a  priest,  a«  he  is  both  (Jod 
aiid  man.  Primasius  saith,  "  It  is  the  office 
of  the  high  priest  to  stand  between  God  and 
the  people,  to  entreat  God  for  the  sins  of  the 
people,  this  did  Christ,  by  that  he  is  man  and 
God  also,  offering  up  himself  for  our  sins,  al- 
ways living  to  make  intercession  unto  God 
for  us,"  Fulg.  de  fde  ad  Peter,  cap.  2.  Gregor. 
Best.  But  to  make  the  inatter  clear,  beside 
that  which  the  apostle  writeth,  cap.  3  and  9, 
these  arguments  may  plainly  be  drawn  out  of 
the  seventh  chapter,  where  he  speaketh  ex- 
pressly of  his  priesthood  after  the  order  of 
Melchisedec.  Christ  as  he  is  without  father 
and  mother,  is  a  priest  after  the  order  of  Mel- 
chisedec. Christ  as  he  is  God  and  man  is  with- 
out father  and  mother,  therefore  Christ  as  he  is 
God  and  man  is  a  priest  after  die  order  of  Mel- 
chisedec. Christ  according  to  his  divinity  hath 
no  beginning  of  his  days,  nor  end  o(  his  life, 
according  to  his  whole  person;  therefore 
Christ  according  to  his  divinity,  and  accord- 
ing to  his  whole  person,  is  a  priest  after  the 
order  of  Melchisedec.  Except  you  under- 
stand Christ  to  have  been  a  priest  according 
to  his  divinity,  he  was  tithed  in  the  loins  of 
Abraham  as  well  as  Levi,  but  according  to 
his  divinity  he  was  not  in  the  loins  of  Abra- 
ham, and  therefore  paid  no  tithes  in  Abraham 
as  God,  though  as  inan  he  was  subject  to  the 
law ;  but  received  tithes  of  Abraham  in  his 
priest  and  figure  Melchisedec.  For  the  priest 
receiveth  tithes  in  the  name  of  God,  as  he 
blesseth  in  the  name  of  Goil.  Therefore  if 
Christ  give  priestly  blessing  in  his  ow^n  name, 
he  giveth  it  as  he  is  God,  and  not  as  man  only. 
To  say  that  Christ  was  a  priest  in  respect  of 
his  manhood  only,  savoureth  rankly  of  Nesto- 


326 


HEBREWS. 


rianism,  whereas  our  assertion  that  Christ  is 
a  High  Priest,  both  according  to  his  deity, 
in  which  he  is  equal  with  his  Father,  and 
also  according  to  his  humanity,  in  which 
the  Father  is  greater  than  he,  is  as  far  trom 
Arianism  as  Papists  are  from  honesty  and 
sincerity,  to  charge  us  with  such  open  blas- 
phemy, which  we  detest  more  than  they. 

7.  Christ  oflered  but  that  one  sacrihce  pro- 
pitiatory on  the  cross,  and  that  but  once,  nei- 1 
ther  doth  he  make  any  other  sacrifice  in  any 
external  creatures.  Neither  hath  he  .any  sa- 
crificing priests  to  be  mediators  between  God 
and  the  people,  as  Parmenian  the  heretic 
placed  the  bishop  between  God  and  the  peo- 
ple. Therefore  the  prayers  of  the  ministers 
of  the  church,  which  he  conceiveth  or  pro- 
nounceth  in  the  name  of  the  congregation  are 
not  more  effectual  in  themselves  for  any  such 
office  of  mediation  or  legation,  but  they  are 
acceptable  because  they  are  according  to 
God's  ordinance,  the  prayers  of  the  whole 
church  uttered  by  a  minister  thereunto  ap- 
pointed. For  the  prayer  of  one  private  man, 
praying  with  hearty  affection  and  true  faith, 
is  more  ageeable  to  the  will  of  God,  than  the 
prayer  of  a  thousand  priests  void  of  faith  and 
good  affection,  yea  and  shall  have  better  effect 
than  the  faithful  prayer  of  the  minister,  con- 
ceived for  a  careless  and  faithless  people. 
Therefore  Christ's  prayers  and  other  actions 
of  his  priesthood  were  of  another  and  a  more 
excellent  kind,  than  the  prayers  of  the  best 
priest  that  ever  was.  His  office  of  preaching 
and  ministering  of  sacraments,  he  hath  by  his 
word  committed  to  the  ministers  of  his  church, 
to  exercise  in  his  name,  therefore  they  be  as 
effectual  being  done  by  his  servants,  as  by 
himself  But  his  High  Priest's  office  he  re- 
taineth  to  himself,  and  hath  not  committed  it 
to  another.  Therefore  none  may  presume  to 
offer  sacrifice  as  he  did,  nor  to  pray,  watch, 
fast,  or  do  any  thing  meritorious  for  other  as 
he  did. 

7.  The  Greek  word  signifieth  both  fear,  re- 
verence and  piety.  Therefore  that  transla- 
tion is  not  corrupt,  which  giveth  that  interpre- 
tation which  the  word  will  bear.  "But  it  is 
contrary,''  say  you,  "  to  the  version  and  sense 
of  all  antiquity."  That  is  not  so,  lor  Beza 
allegeth  a  most  ancient  Latin  version,  which 
he  calteth  Clare montanus  codex,  where  it  is 
translated  a  melu,  from  fear.  Primasius  al- 
legeth the  sentence  of  Gassiodorus,  that  the 
word  is  taken  sometime  for  love,  and  some- 
times with  fear,  Greg.  Nazia7i.  al.so  orat.  2.  de 
filio,  reckoning  cvXafi^s,  that  is,  fear,  among  the 
infirmities  of  Christ's  manhood,  declareth 
that  he  followed  this  sense  ;  seeing  this  word 
signifieth  fear,  is  nowhere  in  the  si;ripture 
applied  to  Christ  but  in  this  text.  Theodoret 
also  manifestly  followeth  this  sense,  writing 
upon  this  text,  and  saith,  "who,  except  he 
were  out  of  his  wits,  would  say  that  these 
things  are  spoken  of  his  divine  nature  ?  For 
if  blessed  Paul  feared  not  death,  but  desired 
to  be  dissolvf>d  arid  to  be  with  Christ,  and  said 
to  them  which  foreshowed  unto  him  those 
things  which  should  befall  unto  him  at  Jerusa- 


lem, and  assayed  to  keep  him  back,  why  weep 
you  and  afflict  my  heart  ?  I  am  ready  not 
only  to  be  bound,  but  also  to  die  for  the  name 
of  our  Lord  Jesus  Christ;  how  did  God  the 
word,  the  Creator  of  the  world,  which  cannot 
be  turned  or  chantred,  and  is  free  from  all  af- 
fection, fear  deatli?"  He  interpreteih  the 
prayt-r  here  spoken  of,  to  be  that  "  which  he 
made  in  his  passion,  saying.  Father,  if  it  be 
possible,  let  this  cup  pass  from  me."  The 
Syrian  translation  is  also  from  fear.  Idacius 
Clavus  propter  timorem,  libi  3.  Cont.  Varimadum. 
By  all  which  it  is  manifest,  how  untruly  you 
say,  that  our  interpretation  is  contrary  to  the 
version  and  sense  of  all  antiquity,  as  also  to 
the  ordinary  use  of  the  Greek  word,  which 
not  only  of  profane  writers,  but  also  in  the  holy 
scripture,  is  taken  for  fear.  Acts  23.  10,  and 
even  in  this  epistle,  Heb.  11.  7,  witness  your 
own  Latin  text, which  for  i.v'KaPrfiai  translateth 
timens  and  metuens,  fearing.  Neither  doth 
Beza  say  otherwise,  but  bringeth  many  eX' 
amples  to  the  contrary.  Likewise,  where 
you  say  it  is  contrary  to  the  property  of  the 
Greek  phrase,  you  show  your  great  skill  in 
the  Greek  tongue.  For  our  interpretation  is 
most  agreeable  to  the  Greek  phrase,  becatise 
the  preposition  otto  doth  more  commonly  sig- 
nify out  or  from,  than  for,  as  you  translate  it, 
though  Illyricus  help  you  with  some  exam- 
ples, where  it  signifieth  rather,  prce  than  ;)ro. 
That  Beza  confesseth  Calvin  to  have  been  the 
first  that  found  out  this  interpretation,  he 
meaneth  in  these  days,  for  he  allegeth  that 
Nazianzen  and  other  of  the  ancient  fathers  did 
follow  this  interpretation  before  Calvin.  Al- 
thouHi  Chrysostom  did  not,  yet  Nazianzen 
and  Theodoret  did,  which  were  as  perfect 
Grecians  as  Chrysostom,  and  yet  Chrysostom 
doth  not  altogether  abhor  from  it,  though  he 
prefer  the  other-  "Let  the  heretics  be  asham- 
ed," saith  he,  "  the  Son  of  God  was  heard 
airo  d;?  tv'Kafiaa';,  from  fear,  and  what  could  a 
man  say  more  of  the  prophets  ?  And  what 
order  is  it,  that  he  saith  he  was  heard  from 
fear?  and  aUhough  he  were  the  Son,  he 
learned  of  those  things  which  he  suffered, 
obedience,  who  would  say  these  things  of 
God."  Here  it  appeareth  plainly,  that  he 
understood  the  word  tuXajStia,  for  fear,  and  not 
for  reverence,  because  it  could  not  be  said  of 
the  prophets,  that  they  were  heard  for  their 
reverence,  but  from  their  fear.  Wherefore, 
seeing  this  commentary  was  not  written  by 
Chrysostom  himself,  but  gathered  out  of  his 
homilies  and  writings  after  his  death,  it  may 
bo  the  other  interpretation  was  added  by  some 
other  thatliked  better  thereof  than  of  Chry- 
sostom's  first  sense.  Wherefore,  to  omit  all 
your  ungodly  railing  meet  for  such  heretics 
and  traitors  as  Rheims  sendeth  into  England, 
as  our  translation  is  agreeable  to  the  original 
text,  and  to  the  ancient  versions  and  sense  of 
some  of  the  ancient  fathers,  so  is  our  exposi- 
tion honourable  and  glorious  to  God  the 
Father,  and  Christ  his  Son,  and  to  the  Holy 
Ghost,  by  whom  this  epistle  was  enditcd,  and 
agreeable  to  the  analoory  of  faith,  confirming 
an  article  of  our  faith,  that  Christ  descended 


lIKIiREVVS. 


'M7 


into  hell,  and  suffered  not  only  bodily  pains 
but  also  great  sorrow  and  anguish  of  soul, 
whicii  was  necessary  for  our  redumption,  ac- 
cording to  the  manliest  scripturi's  :  r.nd  obey- 
ed, as  the  death  of  his  body  was  a  necessary 
part  of  his  obedience  and  sacrifice.  There- 
fore you  do  as  ignoranily  as  maliciously  se- 
parate the  sacrifice  of  his  death  from  all  other 
his  passions,  as  though  his  sacrifice  was  no 
more  but  the  separation  of  his  body  from  his 
soul,  and  that  all  that  he  suftercd  beside  in 
body  and  mind,  was  supcrlluous,  seeing  his 
death  only  should  be  enough  for  our  redemp- 
tion. Wo  be  to  them  therefore,  that  arc  led 
by  such  blind  guides,  tliat  either  see  not  so 
manifest  light  of  truth,  or  else  do  so  obstinate- 
ly strive  against  it  to  their  utter  condemnation. 
Where  you  exhort  men  to  read  Calvin  and 
Beza,  in  their  commentaries  and  annotations 
upon  this  place.  I  wish  that  all  men  would  or 
could  follow  your  counsel,  and  they  should 
see  that  they  are  far  from  such  blasphemies  as 
you  ascribe  unto  them. 

9.  We  confess  that  Christ's  passion  pro- 
fiteth  none  but  such  as  obey  him,  and  use  such 
means  to  apply  the  benelU  thereof  to  them- 
selves, as  he  hath  appointed  by  his  v.ord,  with- 
out which,  the  Holy  Ghost  hath  appointed 
nothing  in  the  church  of  Clirist.  Though  in 
the  church  of  Antichrist,  that  which  cannot 
have  a  show  or  colour  by  wresting  of  the 
word  of  God,  is  blasphemously  ascribed  to 
the  appointment  of  the  Holy  Ghost.  But  how 
are  we  confuted,  that  say,  faith  is  the  only 
thing  required  to  apply  Christ's  benefits  unto 
us  ?  You  answer :  "  For  we  do  not  obey  him 
only  by  believing,  but  by  doing  whatsoever 
he  commandeth:"  erg-o,  it  is  not  the  proper 
ofliee  of  faith  to  apply  the  benefits  of  Christ's 
death  unto  us.  How  hangeth  this  together? 
For  the  apostle  saith  not,  that  obedience  is 
the  only  mean  whereby  we  apply  Christ's 
benefits  unto  us,  but  that  Christ  is  a  cause  of 
salvation  to  all  that  obey  him,  so  that  obedi- 
ence is  a  fruit  of  salvation,  not  a  cause  there- 
of. Although  if  you  would  understand  the 
obedience  of  faith  and  truth,  whereof  the 
scripture  speaketh,  and  from  whence  floweth 
all  other  obedience  to  God's  commandments, 
we  would  not  contend  with  you,  but  that  obe- 
dience is  the  only  mean  on  our  part,  to  apply 
the  benefits  of  Christ  unto  us,  but  on  God's 
behalf,  the  Holy  Ghost  is  the  only  mean. 
Theodoret  saith  :  "  By  this  means  he  c.xhort- 
eth  them  to  whom  he  writeth  to  continue  in 
faiih,  and  to  trust  in  the  mercy  and  clemency 
of  the  high  priest."  Ambrose  also  under- 
standeth  this  obedience  to  be  faith,  saying: 
"  He  showeth  what  great  gain  his  passion  is, 
which  sufficeih  unto  all  believers  for  eternal 
salvation."  The  very  same  words  hath  Pri- 
masius.  You  cannot  prove  by  this  place  that 
God  chooseth  men  to  salvation,  with  respect 
of  the  rnerit  of  their  works,  obedience,  free 
will  or  faith  itself,  but  with  condition  that  he 
will  give  them  grace  to  obey  him,  and  will  to 
believe  in  him,  and  to  do  that  he  appointeth. 
Not  leaving  it  to  the  freedom  of  man's  will, 
'•  which  availeth  to  nothing  but  to  sin,"  as  Au- 


gustin  saith,  ad  Boutfacc,  lib.  3.  cap.  8.  Prosper 
nieaneth,  that  the  cuj)  of  inunortality  is  drunk 
by  lauii  only.  For  he  said  before,  iliat  "  they 
which  depart  out  ol  the  woild  without  faitn 
and  the   sacraii:ent  of  regeneration,  are  tar 

.  from  their  redeinpii<jn."  Signifying  that  faith 
which  is  confirmed  by  the  sacrament  of  bap- 
tism in  all  that  be  of  years,  is  the  only  mean 
to  drink  this  cup  of  inunortality.  But  to  in- 
fants, the  Spirit  of  God  which  is  also  testified 
to  be  given  by  baptism,  is  sufTicieiit  lo  make 

1  them  Mrtakers  of  it. 

11.  Those  things  that  were  hard  to  be  un- 
derstood of  them  eoncerninn;  the  priesthood 
of  Melchiseiiec,  after  he  hath  stirred  ihom  up 
to  attention  in  the  sixth  chapter,  are  all  ex- 
pressed in  the  seventh  chapter.  And  therefore 
here  is  no  place  to  foist  in  the  sacrifice  of 
your  popish  mass,  as  one  of  the  things  inex- 
plicable. For  by  as  good  reason,  the  Valen- 
tinians,  Carpocratians,  Manichees,  and  such 
other  Heretics  might  say,  no  doubt  all  their 
mysteries  of  wickedness  were  principal  and 
pertinent  matters  to  the  priesthood  of  Melchi- 
sedec,  which  were  inexplicable.  But  if  the 
Hebrews  were  unmeet,  in  respect  of  their  in- 
firmity, to  hear  of  the  mysteries  of  the  mass, 
were  all  other  churches  in  the  same  case, 
tl.at  no  mention  of  that  sacrifice  is  made  in 
all  the  scriptures  ?  Of  the  blessed  sacrament 
of  Christ's  Supper,  the  apostles  and  fathers 
of  the  most  ancient  church,  have  treated  as 
sufllciently  and  largely  as  of  any  other  matter, 
for  the  instruction  of  the  church.  Therefore 
you  do  nothing  but  seek  a  corner  to  hide  the 
imiiicty  and  blasphemy  of  your  mass  which 
liath  no  ground  ui  the  holy  scriptures,  nor 
testimony  of  the  ancient  fathers.  For  we 
ground  not  only  upon  the  silence  of  the  apos- 
tle in  this  place,  but  of  the  silence  of  the  Holy 
Ghost  in  all  the  scriptures,  and  not  only  of 
the  silence  of  the  apostle,  but  upon  those 
speeches  which  the  Holy  Ghost  hath  uttered 
in  this  epistle  and  elsewhere,  which  utterly 
overthroweth  your  blasphemous  sacrifice  of 
the  mass. 

Chapter  6. 

1.  The  primitive  church  had  nothing  in 
aheir  catechism  and  instruction,  that  was 
taught  by  word  of  mouth,  but  that  which  was 
contained  in  the  holy  scriptures,  as  all  the  ar- 
ticles of  the  creed,  the  doctrine  of  repentance 
before  baptism,  the  mnnner  and  use  of  bap- 
tism, confirin;ition  by  imposition  of  hands,  and 
such  like.  Which  doctrine  must  first  be 
preached  and  taught  ordinarily,  yet  some  have 
been  driven  to  pick  their  faith  out  of  the  scrip- 
tures, without  such  ordinary  instruction,  and 
ni^de  no  mad  rule  at  all.  Neither  doth  Au- 
gusiin  in  the  place  cited,  say  any  thing  to  the 
contrary. 

4.  The  wicked  pervert  all  the  scriptures  to 
their  own  dainnation,  though  they  be  never  so 
plain,  much  more  it  there  be  any  difficulty  in 
thcin.  But  hereof  we  may  not  gather,  that  all 
the  holy  scriptures  be  hard  and  dangerous  to 
be  read  of  the  unlearned.  Chrysostom  ex- 
horting the  unlearned  to  read  the  scriptures, 


HEBREWS. 


saith.  "  All  thing's  are  clear  and  plain  by  the 
holy  scriptures,  whatsooverare  necessary  are 
manliest."  2  Tlies.  Horn.  3,  he  saith,  "Our 
merciful  Lord  knowing  the  infirmity  of  our 
will,  and  apiness  toiall,  haih  left  us  great  me- 
dicines in  the  reading  ol  the  holy  scriptures." 
Gen.  horn.  12,  "The  holy  scripture  when  it 
wil!  teach  us  suchathini?,  expoundeih  itself, 
and  purtereth  us  not  to  be  deceived."  Gen.  horn. 
13,  "  The  holy  scriptures  hath  no  need  of 
man's  wisdom,  that  it  may  be  understood,  but 
of  revelation  of  the  spirit,  that  the  true  sense 
being  taken  from  ihence,  great  gain  may  grow 
unio  us  thereof."  Therefore  the  Novatians, 
it  they  had  been  willing  to  understand  the 
truth,  might  both  by  the  very  words  of  the  text, 
and  by  conference  with  other  places  have 
seen  inat  not  every  particular  falling  into  sin 
after  baptism,  did  exclude  from  mercy  and  re- 
pentance, but  only  tailing  away  clean  from 
Christ,  which  is  sin  against  the  Holy  Ghost. 
There  be  many  places  indeed,  that  so  stand 
against  the  sacrifice  of  the  mass,  as  it  can- 
not stand  with  the  only  sacrifice  of  Christ 
which  you  can  never  avoid  by  testimony  of 
ecriplurc,  but  by  impudent  begging  of  the 
whole  matter  in  question  :  that  you  are  the 
church,  and  this  is  your  detertnination.  But 
Calvin's  heresy,  you  say,  is  worse  than  the 
Novaiians.  For  he  holdeth,  that  it  is  impos- 
sible for  him  that  is  an  apostate  or  a  heretic, 
to  be  received  to  repentance  or  God's  mercy. 
Verily,  if  he  be  such  an  apostate  and  heretic, 
as  the  Apostle  here  describeth,  that  falleth 
wholly  away  from  Christ,  not  of  ignorance 
nor  infirmity,  but  of  wilful  malice,  and  in  de- 
spite of  God  and  his  truth,  he  holdeth,  as  the 
Apostle  doth,  that  it  is  impossible  for  him  to 
be  renewed  by  repentance,  and  so  to  be  par- 
taker of  God's  mercy,  because  God  hath 
manifestly  pronounced  the  contrary.  Neither 
is  the  exposition  of  any  man  to  be  received, 
that  goeih  directly  against  the  words  of  the 
text,  and  the  manifold  testimonies  of  the  scrip- 
ture, that  the  sin  against  the  Holy  Ghost  is 
irremissible.  For  it  is  in  vain  to  oiler  hope  to 
them,  which  cannot  hope,  because  God  hath 
denied  it  unto  them.  And  the  ancient  fathers, 
by  denying  that  baptism  can  be  repeated,  do 
mean  also,  that  such  cannot  be  saved,  as  can- 
not be  saved  without  a  second  baptism,  al- 
though repentance  be  open  to  all,  that  have 
not  so  fallen  clean  away,  arid  humbly  desire 
pardon  of  their  sins.  Cyprian,  Epist.  52,  by 
many  arguments  proveth  against  the  Nova- 
tians,  that  such  offenders  as  humbly  desire 
to  be  received  of  the  church,  are  lo  be  admit- 
ted by  rejientance.  "  But  apostates,"  saith  he, 
"and  revolters,  or  adversaries,  and  enemies 
that  waste  the  church  ofChrist,  although  they 
be  slain  without  for  his  name,  yet  according 
to  the  Apostle,  they  cannot  be  admitted  to  the 
peace  of  the  church,  seeing  they  have  kept 
nrither  the  unity  of  the  Spirit,  nor  of  the 
Church."  The  same  thing  in  eflbct  saith 
AmbroHc,  "  that  it  is  not  a  hard  matter,  but 
on  iiiiposBihle  thing,  he  hath  put  them  out  of 
hope,  that  they  cannot  be  baptized  the  second 
time,"  and  so  in  process  of  the  matter  allow- 


eth  sinners  to  repentance,  but  denieth  such  afl 
fall  away  to  be  renewed  by  repentance,  as  in 
baptism.  Augustin,  cont.  Par.  lib.  2.  cap.  13. 
speaking  of  apostates  or  revolters  that  return 
by  repentance,  meaneth  such  as  have  revolted 
of  ignorance  and  infirmity,  not  such  of  whom 
the  Apostle  speaketh,  that  wilfully  ai  d  mali- 
ciously renounce  Christ.  Ep.  50,  he  showeth 
the  judgment  of  the  sin  against  the  Holy 
Ghost,  which  can  never  be  forgiven.  "  That 
is  hardness  of  heart  to  the  end  of  a  man's  lite, 
whereby  a  man  refuseth  to  receive  forgive- 
ness of  his  sins,  in  the  unity  of  the  body  of 
Christ,  to  which  the  Holy  Ghost  doth  give 
life."  And  such  hardness  of  heart  is  in  them, 
of  whom  the  Apostle  speaketh.  For  if  any 
be  truly  penitent,  and  with  faith  and  humility 
desire  pardon,  he  hath  not  sinned  against  the 
Holy  Ghost.  Damascen  also  denjing  that 
baptism  can  be  repeated  unto  renovation,  un- 
derstandeth  that  they  that  are  utterly  fallen 
from  the  grace  of  God  testified  in  baptism, 
can  never  be  saved.  But  so  hath  no  man 
fallen,  that  is  truly  penitent  for  his  fall,  and 
humblv  desireth  ioraiveness  of  his  sins,  for 
such  snail  undoubtedly  obtain  pardon,  accord- 
ing to  the  promises  of  God.  Whereas  they 
that  are  fallen  clean  away,  either  repent  not  at 
all,  or  else  repent  as  Judas,  without  faiih,  or 
detestation  of  their  sin,  but  only  are  sorrowful 
for  the  punishment,  which  they  have  deserved 
for  their  sin.  Your  popish  penance  that  re- 
quireth  satisfaction,  and  which  you  offer  even 
to  them  that  sin  against  the  Holy  Ghost,  is  far 
from  the  Apostle's  meanino;.     Chop.  10. 

9.  Paul  meant  not,  that  tlie  elect  among  the 
Hebrews  either  had  or  could  fall  away  final- 
ly from  Christ,  but  he  declared  before,  that 
some  might  so  fall  from  Christ,  as  it  was  im- 
possible for  them  to  be  renewed  by  repentance. 
ver.  4. 

10.  These  words  make  it  so  clear  that  good 
works  be  meritorious,  that  all  the  logicians  in 
Rheims,  Paris,  Lovane,  and  Rome,  are  not  able 
to  conclude  this  proposition  in  a  lawful  syllo- 
gism out  of  this  text.  God  should  be  unjust  if  he 
kept  not  his  promise,  which  is  to  reward  good 
works  of  his  mere  mercy,  not  of  the  merit  of 
the  works.  But  that  he  should  be  unjust  if 
he  rendered  not  heaven  for  the  merit  of  good 
works,  neither  the  Apostle  saith,  norHieroni 
in  the  place  by  you  cited. 

Chaptek  7. 

2.  When  the  fathers,  or  any  other,  have  the 
same  assurance  of  God's  Spirit  that  the  apos- 
tle had,  they  may  be  as  bold  as  he  was. 
Otherwise,  to  leave  the  plain  truth,  and  to 
follow  uncertam  allegory,  cannot  be  without 
reprehension,  whosoever  useth  it. 

4.  The  payment  of  tithes,  as  it  was  a  cere- 
monial duty,  is  abrogated  with  other  ceremo- 
nies, by  the  death  of  Christ.  But  as  it  is  a 
necessary  rnaintenance  and  livelihood  of  them 
that  serve  in  the  church,  it  may  be  retained, 
or  any  other  stipend  appointed,  that  may  be 
sufficient  for  their  maintenance,  be  it  more  or 
less  than  the  tenth  part.  But  that  there  is  any 
sacrificing  priesthood,  to  whom  it  is  due  in  the 


New  Testament,  the  old  payment  of  tiilu's 
doth  not  prove.  Neither  did  Christ  himself 
our  High  Priest  ever  make  claim  unto  ihem  : 
nor  his  apostles  the  ministers  ot  the  churcli, 
but  only  to  a  sufficient  living  by  the  gospel,  to 
be  allowed  of  their  temporal  goods,  to  whom 
they  ministered  spiritual  eoods,  1  Cor.  'J.  14. 
Gul.  6.  6. 

'5'.  If  all  kinds  of  blessing  were  the  proper  act 
of  the  priesthood,  neither  the  patriarchs  nor  pa- 
rents should  lawfully  bless  i.hcir  children.  But 
blessing  with  authority,  is  not  proper  to  priest- 
hood :  yet  to  whomsoever  God  hath  given 
authority  to  bless  in  his  name  it  is  doubtless 
a  great  iirerou;ative.  But  the  magical  bless- 
ing of  popish  bishops,  with  shakinu;  their  fin- 
gers across,  is  a  vain  thing,  not  only  because 
the  persons  have  no  authority  to  bless  in  the 
name  of  God,  being  the  ministers  of  Anti- 
christ, and  not  of  Christ:  but  also,  because  it 
is  without  invocation  of  the  name  of  God,  bv 
a  superstitious  ceremony,  whereunto  God  hath 
given  no  power  of  consecration  or  blessing. 

8.  Christ  is  a  priest  after  the  order  of  Mel- 
chisedec,  according  to  his  Godhead,  and  not 
according  to  his  manhood  only. 

II.  You  are  not  able  to  prove,  that  the  He- 
brews, \yho  were  Christians,  thought  their 
law  of  priesthood  and  sacrifice  to  be  sufficient 
in  themselves,  without  all  relation  to  Christ's 
passion,  or  any  other  redemption  or  remission 
than  that  which  the  Levitical  office  did  pro- 
cure :  for  if  they  had  so  taught,  they  could  not 
have  been  any  ways  accounted  for  Christians. 
But  their  error  was,  that  although  there  were 
redemption  and  remission  by  the  death  of 
Christ,  yet  their  law,  ceremonies,  and  Leviti- 
cal offices  might  still  continue.  Therclorc 
the  apostle  proving  that  Christ  is  that  only 
true  Prophet,  King  and  High  Priest,  unto 
whom  all  the  fathers  looked  by  faith,  and  by 
whom  it  behooveth  the  whole  church  to  be 
taught,  governed  and  sanctified,  as  it  was  by 
him  saved  and  redeemed  :  both  thereupon  in- 
fer, that  all  those  figures  and  shadows  ought 
to  cease,  and  that  the  high  priesthood  resteth 
only  in  the  person  of  Christ.  So  that  there  is 
no  need  of  any  other  propitiatory  sacrifice, 
seeing  Christ  by  his  one  sacrifice  once  offer- 
ed, foimd  eternal  redemption,  not  of  any  other 
High  Priest,  to  be  our  mediator,  seeing  Christ 
continueth  forever  a  Priest  after  the  order  of 
Melchisedec.  Therefore  the  scope  of  the 
apostle,  utterly  overthrowcth  the  popish 
priesthood  and  sacrifice.  And  where  you  say, 
"the  apostle's  scope,  being  to  avouch  the  pre- 
eminence, dignity,  necessity,  and  external 
fruit  and  effect  of  Christ's  passion,  he  had 
not  all  to  treat  of  the  other,  which  is  a  sacri- 
fice depending  upon  his  passion."  You  speak 
without  all  reason  :  for  if  your  pretended  sac- 
rifice depend  upon  his  passion,  and  it  was  his 
scope  to  avouch  the  eternal  fruit  and  effect 
of  his  passion,  how  could  the  apostle  omit 
your  said  sacrifice  ?  but  your  sacrifice  of  the 
mass  is  no  fruit  or  effect  of  Christ's  passion. 
Howbeit,  the  apostle  doth  not  only  omit  to 
speak  of  it,  but  doth  speak  much  against  it, 
proving  by  many  reasons,  that  Christ  offered 


I  himself  but  once,  and  that  with  blood,  and  at 
his  death,  and  by  that  one  oblation  niudo  per- 
I  feet  foreverall  lliat  are  sanctified  :  whereupon 
It  lolloweth,  that  there  is  no  such  sacrifice  as 
[  you  pretend.  Your  other  reason  why  he 
omittutli  to  speak  of  it,  "  because  he  writeth 
to  the  Hebrews,  that  were  to  be  instructed 
and  reformed,  first  touching  the  sacrifice  of 
the  cross,  before  they  could  fruitfully  bear 
any  thing  of  the  sacrifice  ol  the  mass,"  is  vain 
also-,  except  you  will  conless,  that  there 
was  no  mass  said  among  them  since  they 
were  coiivertcd.  for  if  they  had  the  sa- 
crifice of  the  mass  among  them,  it  was  as 
necessary  lor  them  to  know  the  ground  of 
it  out  of  the  law  and  the  prophctt,  as  ot  the  sa- 
crifice of  Christ's  passion  :  whicii  if  order  re- 
quired to  be  first  handled,  yet  reason  would 
nut  that  the  mass  should  have  been  altogether 
omitted ;  yea  the  other  being  so  handled,  as 
theycouldnot  see  what  need  they  had  of  mass, 
but  rather  should  be  brought  into  detestation 
of  it,  if  ever  before  they  had  used  it.  Of  like 
absurdity  it  is  that  you  say,  "the  learned  and 
faithful  may  easily  perceive  in  covert  and  by 
most  evident  sequel  of  disputation,  whereupon 
the  sacrifice  of  the  mass  is  grounded."  For 
that  which  maybe  easily  perceived,  and  by 
most  evident  sequel,  may  be  understood  of  the 
unlearned,  and  cannot  be  said  to  be  perceived 
in  covert.  But  unto  this  labyrinth  or  maze  of 
words  you  are  driven,  while  you  seek  to  stop 
the  light  of  so  clear  disputation  as  the  Apos- 
tle maintaineth  against  your  blasphemous  sa- 
crifice of  the  mass.  Hierom  aaith,  that  "all 
that  foUoweth  in  the  praise  of  Melchisedec 
is  referred  unto  the  type  of  Christ,  the  profit 
whereof  are  the  sacraments  of  the  church:" 
which  nothing  toucheth  the  sacrifice  of  the 
mass,  but  all  the  mysteries  of  Christian  re- 
li^'ion.  Hierom  speaketh  of  no  sacrifice  that 
Melchisedec  offered  in  bread  and  wine  :  but 
saith  according  to  the  truth  of  the  Hebrew 
text,  "  he  brought  forth  bread  arid  wine,  for 
the  refreshing  of  Abraham  and  his  soldiers." 
And  rehearsing  the  opinions  of  Hypolitue, 
Ireneus,  Euscbius,  and  others,  he  saith,  that 
with  bread  and  wine,  being  a  simple  and  pure 
sacrifice  he  dedicated  the  sacrament  ofChrist. 
By  which  sacrifice,  as  it  shall  appear  after- 
ward, they  understood  not  the  sai:rifice  of  the 
mass,  but  the  sacrifice  of  praise  and  thanks- 
giving, that  the  whole  church  offereth  to  God 
for  the  redemption  of  the  world,  at  and  in  the 
celebration  of  the  Lord's  Supper. 

12.  All  external  priesthood  that  was  before 
Christ  ordained  by  God,  was  a  figure  of  the 
eternal  priesthood  of  Christ,  and  of  the  spi- 
ritual priesthood  of  all  his  members.    There- 
fore the  translation  of  the  priesthood,  whereof 
the  Apostle  speaketh,  is  from  Aaron's  order 
to  Christ,  where  it  resteth  :  and  from  whom  it 
is  not  translated,  or  removed  unto  any  other, 
i  by  succession   or  any  other   ways.     And  the 
j  New  Testament  is  e.«tablislied  in  the  sacrifice 
I  and  priesthood  of  Chri.<;t  to  be  eternal,  as  he  is 
I  an  eternal  priest,  and  ibe  iruit  of  his  own  sa- 
crifice is  everlasting.    Then  let  us  see  where- 
I  in  the  protestants  are  shamefully  deceived. 


HEBREWS. 


which  will  have  none  other  external  sacrifi- 
cing priesthood  but  of  Christ,  or  of  Christ's 
death  to  have  abolished  all  other  priesthood 
offering  bodilv  sacrifice.  You  give  us  a 
strange  kind  o't  demonstration,  such  as  Aris- 
totk'  never  tauaiit :  "If  Christ  have  abolished 
'  priesthood,  he  hath  abolished  the   Nevy  Tes- 

tament :"  what  consequence  is  there  in  this 
demonstration  ?  certain  it  is  by  this  text,  that 
Christ  hath  translated  all  external  priesthood 
of  the  law,  unto  his  own  person,  whereby  he 
hath  established  the  New  Testament  to  be 
eternal,  as  his  priesthood  is  eternal,  and 
abolished  all  other  external  priesthood,  which 
cannot  stand  with  his  singular  and  eternal 
priesthood.  Peeing  therefore  he  hath  abo- 
lished all  external  sacrificing  priesthood  that 
was  before  him,  and  hath  instituted  none  other 
to  succeed  in  the  place  thereof,  bnt  his  own 
singular  priesthood,  how  doth  it  iollow  that 
he  hath  abolished  the  New  Testament,  which 
could  not  have  been  established,  if  that  old 
priesthood  had  not  been  abolished  ?  but  here 
you  seem,  lor  lack  of  an  institution  of  your 
popish  priestliood,  to  say,  that  it  "  is  the  old 
priesthood  not  abolished  by  the  death  of 
Christ :"  for  else,  what  advantage  is  it  to  you, 
if  Christ  have  not  abolished  all  priesthood? 
we  affirm  according  to  the  holy  scripture, 
tha'  Christ's  death  hath  abolished  the  Jewish 
priesthood,  not  that  there  should  no  priesthood 
succeed,  but  that  all  dignity  and  holiness  of 
that  priesthood  is  translated  unto  our  Saviour 
Christ  only,  where  it  shall  remain  forever. 
Therefore  your  popish  priesthood  supposeth 

•  an  abolishing  ot   the  New  Testament,  or  an 

•  (  erecting  of  a  third  testament,  seeing  you  af- 
.  '  firm,  that  "there  can  be  no  law,  testament,  or 
*  government  without  an   external  priesthood, 

nor  no  priesthood  without  a  law,  testament, 
or  covenant."  And  your  priesthood  hath  no 
institution  in  the  Did  or  New  Testament, 
therefore  you  must  bring  forth  the  tables  of 
the  third  law^  or  testament,  by  which  your 
priesthood  is  instituted  or  established.  For  if 
It  had  any  institution  in  the  Old  Testament,  it 
was  abolished  by  the  New  Testament.  If  it 
had  any  institution  in  the  New  Testament,  you 
coiild  bring  forth  such  plain  words  of  insti- 
tution and  consecration  tliereof,  as  we  see  in 
the  Old  Testament  of  Aaron's  priesthood,  and 
in  the  New  Testament  of  our  Saviour  Christ's 
priesthood,  but  that  all  the  world  knoweth  you 
cannot  do.  Therefore  it  remaineth  that  your 
popish  priesthood  is  grounded  upon  a  third 
law  and  testament,  which  is  the  law  and  tes-  j 
lament  of  Antichrist,  that  by  your  priesthood 
Inbourelh  to  abolish  the  New  Testament,  and 
eternal  priesthood  of  our  Lord  and  Saviour 
Christ.  But  let  us  follow  the  rest  of  your 
reasons.  You  add,  "that  if  all  external  priest- 
hood ended  by  Christ's  death,  where  the  new 
low  began,  the  priesthood  were  not  translated 
with  the  law  :  for  so  the  law  should  not  de- 
pend on  priesthood,  but  endure  when  all 
priesthood  were  ended."  lean  see  no  light 
of  reason  in  this  misshapen  argument,  except 
you  make  no  account  of  the  priesthood  of 
Chnst.    r  or  the  priesthood  of  Christ,  where- 


upon the  New  Testament  dependeth,  is  never 
ended  but  conlinueth  for  ever  :  therelore  there 
is  no  need  of  your  popish  priesthood,  to  es- 
tablish the  new  law  and  testament,  which  is 
perfect  in  the  singular  priesthood  of  Christ. 
You  proceed  to  prove  that  external  sacrifice, 
is  as  riecessary  as  external  priesihood,  "be- 
cause it  is  the  proper  act  of  priesthood."  And 
we  acknowledge  that  our  high  priest  hath 
offered  external  sacrifice  of  himself  once  for 
all,  and  found  eternal  redemption  :  therefore 
there  remaineth  now  no  sacrifice  propitiatory 
tor  sin,  but  the  spiritual  sacrifice  of  praise 
and  thanksgiving,  ofi'ered  by  the  whole  church, 
and  every  true  member  of  the  same.  Neither 
is  there  any  other  homage  of  sacrifice  exter- 
nal needful  for  legitimation  of  the  community 
ofthe  church,  which  to  offer  up  spiritual  sacri- 
fices is  made  a  spiritual  house  and  holy  priest- 
hood, 1  Tet.  2.  And  you  say  well,  "that  the 
constitution,  difference,  or  translations  of 
states,  riseth  not  upon  any  change  of  spiritual 
priesthood  or  sacrifice :"  for  tlie  cliurch  of 
Christ  even  under  the  law,  was  a  spiritual 
priesthood,  to  offer  up  spiritual  sacrifices, 
Exod.  19,  5.  Y'^et  had  it  an  external  priesthood, 
to  offer  up  bodily  sacrifices,  both  propitiatory 
and  'eucharisiical.  For  all  which  our  high 
priest  Jesus  Christ  hath  offered  one  external 
sacrifice  to  sanctify  all  his  church  forever,  and 
to  abolish  all  other  external  sacrifices  propitia- 
tory and  eucharistical,  and  hath  received  only 
spiritual  sacrifices,  which  are  acceptable  to 
God  by  his  external  propitiatory  sacrifice  ;  in 
figure  whereof,  even  the  external  sacrifices 
that  were  eucharistical  of  the  law,  were  of- 
fered by  the  priest.  You  say  most  blasphe- 
mously, "that  the  sacrifice  of  Christ's  death 
cannot  be  the  form  of  sacrifice,  into  which  the 
old  priesthood  and  sacrifice  were  translated, 
whereupon  the  Apostle  inferreth  the  transla- 
tion ofthe  law  :"  but  the  Apostle  beateth  out 
the  brains  of  this  monstrous  blasphemy,  ler. 
26,  27,  where  he  saith,  that  "our  high  priest 
which  is  holy,  innocent,  unpolluted,  separated 
from  sinners,  and  made  higher  than  the 
heavens,  hath  no  need  daily,  as  those 
priests,  first  for  his  own  sins,  then  for  the 
people's  to  offer  sacrifices,  for  this  he  did 
once  for  all,  in  offering  himself.  What 
can  be  more  plain?  That  w^hich  they  did 
daily  and  insufficiently  in  offering  the  sa- 
crifices of  beasts,  Christ  did  once  and  perfect- 
ly in  off'ering  himself.  Therefore  the  priest- 
hood and  sacrifices  of  Christ's  death  are  that 
form  of  sacrifice  and  priesthood,  into  which 
the  old  priesthood  ana  sacrifice  was  transla- 
ted. Tliat  sacrifice  and  priesthood,  w  hereby 
the  New  Testament  is  established,  is  that 
whereunto  the  sacrifice  and  priesthood  is 
translated,  but  the  singular  priesthood  of 
Christ  Jesus,  which  is  made  surety  of  the 
New  Testament,  is  that  whereunto  the  multi- 
tude of  priests  of  the  law  is  translated  verses 
22,  23,  and  which  is  established  by  the  blood- 
shedding  of  Christ  once  for  all,  Heb.  9. 
Therefore  the  priesthood  and  sacrifice  of 
Christ's  death  is  that  sacrifice  and  priesthood 
whereunto  the  old  sacrifice  and  priesthood 


HIJDREVVS. 


331 


are  translated.    But  let  us  see  upon  what 

f round  you  dare  open  your  mouth  to  such 
ishonour  of  Christ's  priesthood  and  sacri- 
fice. Your  reason  why  the  sacrifice  ot  Christ's 
death  cannot  be  that  form  ot"  sacrifice  into 
which  the  old  priestliood  and  sacrifice  was 
translated,  is  "  because  the  sacrifice  of  Christ's 
death,  was  made  but  once,  and  was  executed 
in  such  a  sort,  that  people  and  nations  chris- 
tened, could  not  meet  often  to  worship  at  it, 
nor  have  their  law  and  priests  constituted  in 
the  same."  But  seeing  all  people  and  nations 
christened  were  redeemed  by  that  sacrifice, 
once  made  forever,  what  need  have  they  that 
it  should  be  repeated  often  V  or  what  need 
have  they  to  be  present  at  it,  or  to  worship  at 
it  ?  when  the  time  is  now,  that  the  true  wor- 
shippers without  external  sacrifice,  must 
worship  in  spirit  and  truth,  John  4.  23.  And 
Christ  being  lifted  up  to  the  cross,  hath  drawn 
all  unto  himself,  Jo/m  12.  32,  so  that  they  need 
none  other  sacrifice  to  approach  unto  God, 
but  that  only  sacrifice  of  Christ's  deafh.  As 
for  the  honour,  duty,  remembrance,  and  re- 
presentation thereof,  in  respect  of  our  infirmi- 
ty, we  have  sacraments  instituted  by  Christ, 
and  ministers  appointed  to  consecrate,  and  to 
deliver  the  same  unto  his  people  :  but  no  sa- 
crifice, nor  sacrificing  priesthood.  There- 
fore the  sacrifices,  as  they  were  sacrifices, 
were  translated  only  into  the  singular  sacri- 
fice of  Christ's  death,  as  they  were  sacra- 
ments, into  the  sacraments  of  the  New  Tes- 
tament. And  the  sacrificing  priesthood,  was 
translated  into  the  priesthood  of  Christ  only, 
their  ministration  of  the  sacraments,  into 
our  ministration  of  the  sacraments.  But 
to  say,  "that  the  Levitical  priesthood  is 
properly  turned  into  the  Popish  priesthood, 
and  a  sacrifice  of  the  mass,  according  to 
Melchisedec's  rite,"  is  first  to  deny  Christ 
in  denying  for  us,  to  be  a  priest  properly, 
accordingly  to  the  order  of  Melchisedec : 
secondly  it  is  to  arrogate  divinity  to  every 
hedge  priest.  For  he  only  is  a  priest  af- 
ter the  order  of  Melchisedec,  which  is  the 
eternal  Son  of  God,  the  Kin^  of  righteous- 
ness, the  King  of  peace,  without  lather  or 
mother,  without  generation,  having  neither 
beginning  of  his  days,  nor  end  of  his  life,  and 
is  but  one,  and  not  many.  Wherefore  to  say, 
"that  the  Popish  priesthood,  is  properly  tlie 
priesthood  after  Melchisedec's  rite,"  is  utter- 
ly to  deny  all  that  the  apostle  in  this  chapter, 
yea  throughout  this  Epistle  maketh  peculiar 
to  Christ  But  for  your  Popish  priesthood  or 
sacrifice  of  the  mass,  you  have  "Christ's  in- 
stitution in  the  forms  of  bread  and  wine  :"  yet 
Christ  never  instituted  any  .such  priesthood 
or  sacrifice  in  the  forms  of  bread  and  wine, 
but  a  ministry  of  a  sacrament  in  bread  and 
wine.  Neither  doth  any  ancient  father  speak 
of  a  sacrifice  "in  the  forms  of  bread  and 
wine,"  although  many  do  call  the  sacrament 
which  is  celebrated  in  bread  and  wine,  a  sa- 
crifice improperly,  because  it  is  a  remem- 
brance of  the  one  only  sacrifice  of  Christ's 
death,  and  because  the  spiritual  sacrifice  of 
praise  and  thanksgiving  is  offered  therein, 


not  by  the  minister  only,  but  by  the  whole 
church  that  is  partaker  of  it. 

17.  Vou  might  as  well  say,  that  all  the 
apostle  saith  concerning  the  external  priest- 
hood of  Melchisedec,  is  nothing  worth  with- 
out the  Popish  priesthood  and  sacrifice  of  the 
mass,  whereof  he  maketh  no  mention.  O  An- 
tichrist, the  Lord  rebuke  thee  !  "But  accord- 
ing to  the  judgment  of  all  the  fathers,"  say 
you,  "Christ  is  a  Priest  forever,  according  to 
Melchisedec's  order,  specially  in  respect  of 
the  sacrifice  of  his  holy  body  and  blood,  in- 
stituted at  his  last  supper,  and  executed  by  his 
commission  and  perpetual  concurrence  with 
his  priests  in  the  forms  of  bread  and  wine." 
As  you  neglect  whatsoever  tlie  Apostle  saith 
of  the  priesthood  of  Christ,  so  you  feign  most 
impudently  what  you  report  of  the  judgment 
of  all  the  fathers:  for  no  one  ancient  father, 
before  Antichrist  had  set  up  his  priesthood 
and  sacrifice,  ever  was  of  that  judgment;  al- 
though many  of  the  ancient  fuihfis,  without 
all  ground  of  scrinture,  sought  a  resemblance 
oftne  bread  ancl  wine  which  Melchisedec 
brought  forth,  unto  the  bread  and  wine,  where- 
in Christ  instituted  his  sacrament.  But  it 
ought  to  suffice  us  against  the  judgment  of  all 
the  world,  that  the  Holy  Ghost  examining  all 
things  most  perfectly,  that  the  scripture  re- 
portetii  of  the  priesthood  of  Melchisedec, would 
not  leave  out  that "  wherein  the  priesthood  of 
Christ  most  especially  consisteth,*'  as  you  say. 
Therefore  Melchisedec's  bread  and  wine 
pertained  not  to  his  priestly  office,  neitherdid 
he  ofi'er  it  to  God,  but  as  Hierom  saith, 
"  brought  it  forth  for  the  refreshing  of  Abra- 
ham and  his  soldiers,"  and  it  pertained  to  his 
kingly  liberality.  Wherein  if  you  would 
make  resemblance  unto  Christ,  that  hath  not 
only  consecrated  us  as  a  priest  by  his  sacri- 
fice, but  also  hath  fed  us  as  a  king,  with  the 
spiritual  food  of  his  body  and  blood  repre- 
sented in  bread  and  wine,  whereby  we  are 
bound  to  give  him  praise  and  thanks  for  ever- 
more :  you  would  say  that  which  all  the  an- 
cient fathers  do  mean,  in  their  relation  of 
Melchisedec's  bread  and  wine,  to  the  sa- 
crament of  the  body  and  blood  of  Christ.  But 
let  us  examine  the  arguments,  upon  which 
you  say  the  ancient  fathers  grounded  their 
judgment.  You  say,  upon  this  deep  and  di- 
vine discourse  of  Paul,  where  there  is  no 
word  of  the  sacrament  nor  of  Melchisedec's 
bread  and  wine,  but  altogether  he  proveth 
Christ  to  be  a  priest  after  the  order  if  Mel- 
chisedec, by  those  reasons  for  which  you  say 
he  is  not  called  a  priest  for  ever  without  your 
priesthood  and  sacrifice,  whereof  he  speak- 
eth  no  word,  but  much  against  it.  Therefore 
the  fathers  could  ground  no  such  matter  upon 
tlie  apostle's  discourse.  You  sny,  "  upon  the 
very  nature,  property,  definition  of  priest- 
hood." But  either  you  give  another  defini- 
tion of  priesthood  than  the  apostle  knew,  or 
else  the  apostle  disconrseth  of^Christ's  priest- 
hood after  the  order  of  Melchisedec,  beside 
the  nature,  property,  and  definition  of  priest- 
hood, which  none  of  the  ancient  fathers  would 
say.     Therefore  they  ground  not  any  such 


332 


HEBREWS. 


judgment  upon  any  such  pretended  definition, 
which  the  apostle  in  all  his  discourse  touch- 
eth  not.  "  Upon  the  excellent  act  and  order 
of  Melchisedec;"  If  the  apostle  knew  where- 
in the  order  ot  Melchisedec  consisted,  his 
act  ol  bringing  forth  bread  and  wine  was  no 
part  of  his  priesthood,  for  if  it  had  been  the 
principal  part,  as  >'ou  pretend,  he  would  ne- 
ver have  omitted  it.  Therefore  those  fathers 
were  deceived,  that  judged  that  act  to  per- 
tain to  Ids  priesthood,  although  none  of  them 
counted  it  the  principal  part  of  his  order. 

You  say,  ihey  grounded  their  judgment 
"  upon  the  state  of  the  new  law,"  but  the  co- 
venant of  the  new  iaw  standeth  in  forgive- 
ness of  sins,  by  the  only  sacrifice  of  Christ's 
death,  as  the  yposile  proveth  at  large,  cup.  8, 
9,  and  10.  Therefore  the  ancient  fathers,  nor 
any  otlier  after  ihem,  could  justly  ground  any 
such  priesthood  and  sacrifice  upon  the  state 
of  ihe  new  law,  which  overthroweth  the  vir- 
tue of  Christ's  only  priesthood  and  sacrifice. 
Where  you  say  "  Christ  instituted  such  a  sa- 
crifice and  priesthood  at  his  last  supper,"  you 
are  never  able  to  prove  it  by  any  word,  or 
consequence  of  any  word,  in  the  scriptures. 
Christ,  you  say,  instituted  "this  sacrament 
in  the  forms  of  bread  and  wine,  in  which 
things  only  the  said  high  priest  Melchisedec 
did  sacrifice."  But,  Melchisedec  brought 
forth  bread  and  wine,  and  not  the  only  foriris 
of  bread  and  wine,  therefore  your  sacrifice  hi 
the  only  forms  of  bread  and  wine,  is  not  after 
his  order.  He  offered  no  sacrifice  of  bread 
and  wine,  but  broucjht  it  forth,  as  Hierom 
saith,  for  the  refreshing  of  Abraham  and  his 
army.  Josephus,  Anliquil.  lib.  1.  cap.  10. 
"  Melchisedec  gave  liberal  entertainment  to 
the  soldiers  of  Abraham,  and  suffrtf'  iheni 
to  want  nothing  to  their  living."  Which 
PelrusComest.  hist  schol.  in  Gen.  cap.  Ab,  ap- 
proveth,  saying,  "  Melchisedec  which  was 
king  o(  Sa.lem,  ofi"ered  unto  him  bread  and 
wine,"  which  .fosephus  as  it  were  expounding, 
saith:  "he  ministered  to  his  army  the  duties 
of  hospitality,  and  ,^ave  him  great  plenty  of 
things  necessary,  and  beside  the  feast,  or  at 
the  feast,  he  blessed  God  which  had  subdued 
to  Abraham,  his  enemies.  For  he  was  a 
priest  of  the  highest  God."  This  writer  came 
not  into  your  mind,  when  you  said  all  without 
exception  do  ground  the  eternal  priesthood 
of  Christ  upon  Melchiscdee's  bread  and 
wine.  Nor  yet  Procopius  a  learned  father 
of  the  Greek  church,  who  groundeth  not 
the  eternal  priesthood  of  Christ  upon  Mel- 
chisedec's  bread  and  wine,  but  only  as  the 
apostle  here  doth.  Gen.  IG. 

As  you  are  not  able  to  prove  that  he  sacri- 
ficed bread  and  wine,  so  you  cannot  never 
prove,  that  he  sacrificed  nothing  but  bread 
and  wine.  Because  there  is  no  mention  of 
his  sacrifice  in  the  scripture.  Whereas  you 
Bay,  "that  in  the  judgment  of  all  the  learned 
fathers  without  exception,  the  eternity  and 
pr'>pcr  act  of  Christ's  priesthood,  and  the  im- 
mutability of  the  New  Testament,  consist 
in  the  perpetual  ofTerins;  of  Christ's  body  and 
blood  in  the  church  :"  it  is  .utterly  untrue,  tor 


not  one  of  the  ancient  fathers  is  of  that  judg- 
ment, or  that  the  natural  body  and  blood  of 
Christ  is  offered  in  the  church,  but  only  they 
speak  of  a  spiritual  offering  of  praise  and 
thanksgiving,  and  a  memorial  of  that  one  sa- 
crifice of  Christ's  death,  continued.in  the  cele- 
bration of  the  Lord's  supper.  Theodoret 
upon  the  eighth  of  this  Epistle,  declareth  this 
evidently  in  these  words  :  "If  therefore  both 
the  priesthood  which  is  of  the  law  hath  taken 
an  end,  and  also  the  priest  wh  ch  is  after  the 
order  of  Melchisedec,  hath  offered  a  sacra- 
fice,  and  caused  that  ail  other  sacrifices 
should  not  be  necessary,  why  do  the  priests 
of  the  New  Testament,  celebrate  the  mysti- 
cal liturgy  or  sacrifice?  But  it  is  clear  to 
them  that  are  instructed  in  divine  matters, 
that  we  ofi'er  not  another  sacrifice,  but  do 
celebrate  a  remembrance  of  that  one  and 
healthful  sacrifice.  For  that  our  Lord  him- 
self hath  commanded  us.  Do  you  this  in  re- 
membrance of  me,  that  by  beholding  of  the 
types  or  tokens,  we  might  remember  those 
things  which  he  hath  suffered  for  us,  and 
both  continue  love  towards  our  Benefactor, 
and  also  wait  for  the  fruition  of  the  good 
things  to  come."  By  this  one  among  so  many, 
you  may  see  how  true  it  is,  that  all  fathers 
without  exception  judge  the  proper  note  of 
Christ's  priesthood,  to  consist  in  the  sacrifice 
ofthe  body  and  blood  of  Christ  in  the  mass.. 
Theodoret,  Fs.  109,  saith,  that  "Christ  is 
now  a  priest  which  is  sprung  of  Judah  accord- 
ing to  the  flesh,  not  offering  any  thing  him- 
self, but  is  called  the  head  of  them  which  of- 
fer, seeing  he  calleth  the  church  his  body,  and 
therefore  he  exerciseth  the  priesthood  as  a 
man,  but  he  receiveth  those  things  that  are 
offered,  as  God.  And  the  church  offereththe 
tokens  of  his  body  and  blood,  sanctifying  all 
the  leaven  by  the  first  fruits."  Mark  here, 
that  Christ  afier  he  hath  accomplished  the 
propitiatory  sacrifice  in  his  own  person,  by 
offering  himself  once  on  the  cross,  is  now  a 
priest  on  earth  also  in  respect  of  his  body, 
which  is  the  church,  to  offer  the  sacrifice  of 
thanksgiving  in  the  sacrament,  that  the  whole 
church  offcreth  this  sacrifice,  that  it  is  the 
tokens  of  his  body  and  blood,  not  the  same  in 
suh:--ance  :  that  which  they  offer,  is  the  first 
fruits  of  his  creatures,  as  Ireneus  also  saith, 
for  a  sacrifice  of  praise  and  thanksgiving, 
Ireneus  lib.  4.  cap.  32.  el  34.  Theodoret,  four- 
teenth of  Gen.  saith  :  "  Abraham  the  patri- 
arch offered  to  Melchisedec  the  tenth  of  his 
spoils,  and  being  a  just  man  and  the  friend 
of  God,  received  blessincr  of  him,  for  he 
bare  a  figure  of  the  priesthood  of  our  Lord. 
And  therefore  on  the  other  side,  he  gave  to 
Abraham  bread  and  wine,  and  a  hnnp  of 
flour,  as  it  was  the  manner  for  every  man,  to 
offer  such  things  to  the  God  of  all.  For  he 
perceived  that  herein  also  the  figure  was 
manifested."  By  this  place  it  is  evident,  that 
his  meaning  is,  that  as  Melchisedec  gave 
bread  and  wine  to  Abraham,  so  Christ  gave 
to  his  church  the  sacrament  in  bread  and 
wine,  which  as  it  was  oflr red  bv  every  man 
to  God  for  a  sacrifice  of  thanksgiving,  so  in 


HEBREWS 


333 


the  sacrament  of  the  church,  the  sacrifice  of 
thanksgivino;  is  ortered  by  every  true  mem- 
ber ot  the  church.  Hut  hero  you  say,  "  we 
are  eiit'orced  impudently  to  cavil  upon  certain 
Hebrew  particles,  that' Melehisedec  did  not' 
ofler  bread  and  wine."  It  is  no  entorcement 
nor  impudent  cavillation,  to  appeal  to  the  ori- 
ginal text,  that  th^re  is  no  mention  that  Mel- 
ehisedec offered  bread  and  wine,  but  that  he 
brougiu  it  forth.  So  doth  Hierom  translate 
it,  and  so  doth  your  o^vn  vulgar  Latin  turn  it. 
Hierom  showeih  to  what  end  he  brought  it 
forth,  and  so  do  other  of  the  ancient  fathers. 
And  whosoever  seemeth  to  say  most  for  you, 
do  make  only  a  fii^urc  of  the  sacrament,  and 
a  sacriiice  of  thanksgiving  in  the  bread  and 
wine  that  he  brou^rht  lorth.  "  But  when  that 
will  not  serve,"'  you  say,  "  we  are  enforced 
plainly  to  deny  him  to  have  been  a  priest." 
Verily,  the  truth  of  the  Hebrew  text  will 
serve  to  ihe  world's  end,  to  prove  that  Melehi- 
sedec oii'ered  not  bread  and  wine.  But  that 
we  plainly  deny  him  to  iiave  been  a  priest, 
whom  the  scripture  saith  so  expressly  to  have 
been  a  priest  of  the  highest  (jod,  without 
shame  you  do  slander  us:  we  never  denied 
it,  neither  will  we  ever  by  God's  grace  deny 
it,  although  we  affirm,  that  his  priesthood  con- 
sisted not  in  ofiering  of  bread  and  wine,  nei- 
ther doth  the  apostlo  or  any  text  of  the  scrip- 
ture teach  any  such  tiling.  Thus  have  you 
nothing  but  monstrous  lies  to  blear  the  eyes 
of  the  ignorant,  rhat  you  may  uphold  your 
blasphemous  sacrifice  and  priesthood,  direct- 
ly against  Christ  and  the  apostle's  doctrine. 
But  let  us  see  what  you  can  bring  out  of 
man's  authority  :  for  you  are  utterly  forsaken 
of  God's  word  both  for  your  priesthood  and 
sacrifice.  Arnobius  passing  lightly  over  the 
priesthood  of  Christ,  which  is  God  eternal, 
meaneth,  that  he  was  declared  to  be  a  priest 
forever,  among  other  things,  by  the  mystery 
of  bread  and  wine,  as  Melehisedec  alone 
among  the  priests  ottered  bread  and  wine  :  he 
saith  not,  that  the  eternity  of  Christ's  priest- 
hood consisteth  in  the  perpetual  offering  of 
Christ's  body  and  blood,  which  is  your  expo- 
sition. 

If  Christ  were  made  a  priest  forever  by 
the  mystery  of  bread  and  wine,  your  sacri- 
fice abolisheth  the  priesthood  of  Christ:  for 
you  say,  that  Christ  offered  not  bread  and 
wine,  therefore  not  that  which  Melehisedec 
offered.  Arnobius  expoundeth  plainly  what 
he  understandeth  by  the  myst»'-ry  of  bread 
and  wine,  namely  the  sacrament  of  bread  and 
wine,  celebrated  in  remembrance  of  the  spi- 
ritual food  of  Christ's  body  and  blood.  There- 
fore his  words  are  these,  Ps.  1 10,  "  He  that 
hath  made  a  memory  of  his  marvellous  works, 
saying,  as  often  as  ye  shall  do  these  things, 
ynu  shall  do  them  in  remembrance  of  me. 
When  said  our  merciful  and  gracious  Lord 
this  ?  Then  without  doubt  when  he  <rave  the 
food  of  his  body  to  them  iliat  fear  him,  and 
this  covenant  the  Lord  will  remember  for- 
ever, by  which  he  hath  declared  imto  his  peo- 
ple the  virtue  of  his  works."  And  lest  you 
-should  yet  dream  of  the  sacrifice  of  the  mass, 


and  Popish  priesthood,  whereof  he  spcaketh 
no  word  :  he  saith  that  all  the  laws  of  the 
New  Testament  "arc  fulfilled  in  Christ  Jesus 
our  Lord,  and  kept  in  his  equity,  when  he 
sent  redemption  to  his  people  by  his  apos- 
tles, saying,  go  and  baptize  all  nations,"  &,c. 
Therefore  you  may  as  well  make  baptism  a 
sacrifice  as  the  Lord's  Supper,  and  say  that 
the  eternal  priesthood  of  Christ  consisteth  in 
baptism.  Lactantius,  Jusf. //A.  4.  cap.  14,  speak- 
eth  nothing  that  soundethto  the  maintenance 
of  your  Popish  priesthood  and  sacrifice :  hia 
words  are  these,  speaking  of  the  church, 
"  This  is  the  faithful  house,  this  is  the  im- 
mortal temple,  in  which  whosoever  hath  not 
sacrificed,  lie  shall  not  have  the  reward  of 
immortality.  Of  which  great  and  eternal 
temple,  seeing  Christ  was  the  builder,  it  is 
necessary,  that  ha  have  therein  an  eternal 
priesthood.  Neither  can  any  man  come  to 
the  entrance  of  the  temple,  and  to  the  sight 
of  God,  but  by  hi -n  which  builded  the  temple. 
David  in  the  I09th  Psalm  teacheth  the  same 
thing,  saying  :  before  the  mornir.g  star,  I  have 
begotten  thee,  the  Lord  hath  sworn,  and  it 
shall  not  repent  him,  thou  art  a  priest  for- 
ever after  the  order  of  Melehisedec."  What 
other  thing  can  be  gathered  out  of  these 
words  ?  but  that  Christ  hath  an  eternal  priest- 
hood in  his  church,  that  all  true  Christians 
by  him  may  have  access  to  God,  and  offer 
there  spiritual  sacrifices  acceptable  to  God 
bv  him.  For  every  true  Christian,  as  he  is 
a'member  of  Christ,  is  a  (spiritual  priest,  to 
offer  sacrifice  in  the  church,  "  in  which  who- 
soever hath  not  sacrificed,"  saith  Lactaniius, 
"  shall  not  have  the  reward  of  immortality." 
Therefore  of  the  Popish  priesthood  and  sa- 
crifice of  the  mass  here  is  no  mention,  nor 
any  thing  that  hath  so  much  as  the  shadow 
of  such  a  matter.  Hierom's  words  also  }iou 
falsify  by  detraction,  as  you  do  the  rest.  Hor 
he  saith,  "  The  apostle  afiirmeth,  that  the 
priesthood  of  Aaron,  that  is,  of  the  people  of 
the  .lews,  had  a  beginning  and  an  end,  btit 
tliat  the  priesthood  of  Melehisedec,  that  is 
of  Christ  and  his  church,  is  eternal,  both  for 
time  past,  and  for  time  to  come,  and  had  no 
author  of  it."  Bv  these  words  it  is  manilesr, 
that  Christ  only  is  a  priest  after  the  order  of 
Mefchisedec,  whose  priesthood  is  the  priest- 
hood of  his  church,  as  Aaron's  was  of  the 
Jewish  temple;  and  is  an  eternal  priest- 
hood without  besinniiig,  and  had  no  authoi;  of 
it,  therefore  cannot  possibly  be  the  Popish 
priesthood.  Chrysostom,  Horn.  17,  and  Heh. 
showeth  most  plainly,  that  the  celebration  of 
the  Supper  is  improperly  called  a  sacrifice. 
"  Our  high  priest  is  he,  which  offered  the  sa- 
crifice, which  purgeth  us,  the  same  we  offer 
now  also,  which  was  then  offered,  and  cannot 
be  consumed.  But  this  which  we  do  is  done 
in  remembranre  of  that  which  was  done. 
For  do  ye  this,"  saith  he,  "  in  remembrance 
of  me  :  we  do  not  offer  another  .sacrifice,  as 
the  high  priest,  but  the  same  always,  hut 
rather  we  celebrate  the  remembrance  ot  a 
sacrifice."  Therefore  the  sacrament  of  the 
body  and  blood  of  Christ  is  not  a  sacrifice 


834 


HEBREWS. 


properly,  but  a  remembrance  of  the  sacrifice 
ot  Christ.  Cyprian  spcaketh  of  the  gross 
error  of  the  Cupernaiies,  which  thought  they 
shoulil  cat  the  flesh  of  Christ  roasted,  or 
sodden,  and  cut  in  pieces,  "  Whereas  the 
flesh  of  his  person,"  saith  he,  "it  it  should 
be  cut  in  pieces,  could  not  suffice  all  man- 
kind, which  being  once  consumed,  it  might 
seem  that  religion  were  lost,  to  which  no  ob- 
lation remained  any  more."  What  maketh 
this  for  the  Popish  priesthood  or  sacrifice  >. 
We  know  that  Christ's  body  was  not  cut  in 
pieces,  but  offered  upon  the  cross,  to  be  a 
sacrifice,  whose  v-nue  is  always  sufficient 
for  the  religion  of  Christ,  and  hath  no  need 
of  the  Popish  priesthood  or  the  sacrifice  of 
the  mass.  Tlie  words  of  Emisseniis  are  also 
falsely  applied,  for  that  he  saith  is  the  virtue 
of  Christ's  death,  and  noi  of  the  sacrifice  of 
the  mass,  or  the  celebration  of  the  Lord's  Sup- 
per: "Because  he  would  take  away  from 
our  sight  his  assumpted  body,  and  carry  it 
into  heaven,  it  was  necessary,  that  as  this 
day  he  should  consecrate  unto  us  the  sacra- 
ment of  his  body  and  blood,  that  it  might  be 
celebrated  continually  by  a  mystery,  which 
■was  once  offered  for  a  price,  that  because 
the  perpetual  and  unwearied  redemption  did 
run  or  continue  still  for  the  salvation  of  men, 
and  the  oblation  also  of  that  redemption 
should  be  perpetual,  and  that  eternal  sacri- 
fice might  live  in  remembrance,  and  always 
be  present  in  grace."  You  see  therefore 
that  the  redemption  which  runneth  or  conti- 
nucth  ever  is  the  effect  of  Christ's  passion, 
and  that  the  perpetual  oblation  of  that  re- 
demption is  but  a  memoria]  and  testimony  of 
the  presence  of  that  sacrifice  in  grace,  not  in 
substance.  Neither  doth  Christ  in  the  insti- 
tution of  the  sacrament,  express  any    such 


matter  as  you  pretend.  For  saying,  the  New 
Testament  is  dedicated  in  his  blood,  he  speak- 
eth  expressly  of  the  sacrifice  of  his  death, 
where  his  blood  was  shed,  and  not  in  the 
chalice.  Augustin  saying  that  the  sacrifice 
of  bread  and  wine  after  the  order  of  Melchi- 
sedec  hath  succeeded  all  the  sacrifices  of  the 
Old  Testament,  meaneth  not  that  the  sacra- 
ment is  that  sacrifice  properly,  but  the  body 
of  Christ  offered  on  the  cross,  whereof  the 
sacrament  is  a  memorial  in  bread  and  wine. 
For,  cap.  -17,  he  saith, "  That  which  Melchise- 
dec  offered  when  he  blessed  Abraham,  is  of- 
fered every  where  under  Christ  our  priest." 
What  is  that  I  pray  you  but  bread  and  wine, 
as  a  fig:ure  of  Christ's  body  and  blood  ?  There- 
fore he  speaketh  of  it  most  clearly,  Oclofiinta, 
trium.  quest,  q.  6.  1,  "  lie  is  our  Priest  forever 
after  the  order  of  Melchisedec,  which  offered 
himself  a  whole  sacrifice  for  us,  and  hath  com- 
mended the  similitude  of  that  sacrifice,  to  be 
celebrated  in  remembrance  of  his  passion  ;  so 
that  we  see  that  which  Melchisedec  offered 
to  Cod,  to  be  now  offi-red  throughout  the 
whole  world  in  the  rhurch  of  Christ."  What 
did  Mcl.-hised.T  offiT,  hut  bread  and  wine  ? 
not  the  natural  hodv  and  blood  of  Christ.  Au- 
guitin  meaneth  plainly,  that  bread  and  wine 
IS  oHcred  in  the  church,  in  remembrance  of 


his  passion,  not  the  natural  body  and  blood  of 
Christ.  As  also  he  saith,  De  civit.  lib.  10.  cap. 
20,  "  He  is  the  priest  himself,  he  is  the  offer- 
er, he  is  the  oblation,  whereof  he  would  have 
the  daily  sacrifice  of  the  church  to  be  a  sa- 
crament, seeing  that  of  her  body  he  is  the 
head,  and  of  his  head  she  is  the  body,  as  well 
she  by  him,  as  he  by  her,  being  accustomed 
to  be  offered."  You  see  not  only,  that  this 
sacrifice  is  a  sacrament,  that  is  a  holy  sign 
and  memorial  of  Christ's  death,  but  also  that 
the  church  is  as  well  offered  therein  by  Christ, 
as  Christ  by  the  church,  which  must  needs  be 
understood  of  a  spiritual  oblation  of  praise 
and  thanksgiving,  not  of  propitiation.  Leo 
speaketh  manifestly  of  the  death  of  Christ, 
and  not  of  the  sacrament,  as  I  have  showed 
in  LHke22,  sect.  5,  where  also  I  have  answer- 
ed to  the  place  of  Cyprian,  ep.  63.  Ambrose 
de  sacramentis,  lib.  5.  cap.  4,  saith,  "  So  often 
as  the  sacrifice  is  offered,  the  death  of  our 
Lord,  the  resurrection  of  our  Lord,  the  ascen- 
sion of  our  Lord  is  signified,  and  remission  of 
sins."  These  words  declare  in  what  sense 
he  calleth  the  celebration  of  the  sacrament  a 
sacrifice,  namely,  because  thereby  is  signified 
the  death,  resurrection,  and  ascension  of 
Christ,  and  remission  of  sins.  Not  that  Christ's 
body  is  truly  sacrificed  for  remission  of  sins. 
Augustin,  Ps.  33.  con.  2,  saith,  "  that  Christ 
did  in  his  body  and  blood  institute  a  sacrifice 
after  the  order  of  Melchisedec."  What  that  - 
was,  you  have  heard  him  explain  himself  in 
other  places.  Hierom,  epist.  17,  saith,  "  in  the 
person  of  Paula  and  Eustochium,  that  Mel- 
chisedec offered  bread  and  wine  in  a  figure 
of  Christ,  and  dedicated  the  Christian  myste-  . 
ry  in  the  body  and  blood  of  our  Saviour." 
Here  is  nothing,  but  that  Melchisedec's 
bread  and  wine  was  a  figure  of  Christ,  and 
the  sacrament  of  his  body  and  blood  given  in 
bread  and  wine,  Epiphan.  Heres.  55,  saith  of 
Christ's  priesthood,  "  He  offereth  to  his  Father 
a  priesthood  having  received  substance  of 
man's  nature,  that  he  might  be  made  a  priest 
for  us,  after  the  order  of  Melchisedec,  which 
hath  no  succession.  For  he  remaineth  for 
ever,  offering  gifts  for  us.  And  first  he  offer- 
ed himself,  tbat  he  might  dissolve  the  sacri- 
fice of  the  Old  Testament,  seeing  he  hath  of- 
fered a  more  perfect  and  living  sacrifice  for 
the  whole  world,  himself  being  the  temple, 
himself  being  the  sacrifice,  himself  thepriest, 
himself  the  altar,  himself  God,  himself  man, 
himself  king,  himself  high  priest,  himself  the 
sheep,  himself  the  lamb,  being  made  all  in  all 
for  us,  that  he  might  be  made  life  to  us  by  all 
means,and  might  perform  the  immutablestead- 
fastness  of  his  priesthood  forever,  no  more  di- 
viding successions  according  to  seed  or  gene- 
ration, but  granting  it  to  be  preserved  accord- 
ing to  justice,  or  justification  of  the  Holy 
Ghost."  This  place  showcth  manifestly  that 
Christ  is  a  priest  according  to  the  order  of 
Melchisedec,  in  his  own  person  onlv,  wherein 
he  offered  sacrifice  propitiatorv  for  our  re- 
demption on  the  cross,  and  hath  no  succes- 
sion in  that  office  ;  although  he  say  before, 
"  that  from  Christ  until  now   the  translation 


HEBREWS. 


of  that  priesthood  continueth  in  the  church, 
while  the  seed  is  not  clioscn  according  to  suc- 
ceasion,  but  a  figure  is  soiii;lit  according  to 
virtue."  Meaning,  that  tlie  ministry  ot  the 
church,  is  not  the  priesthood  itself,  but  a 
figure  of  it,  to  dispense  the  virtue  thereof  by 
preaching  of  the  word,  and  ministration  of 
the  sacraments.  The  rest  of  the  iilaces 
quoted,  be  all  examined  and  answered  before. 
By  all  which  you  may  see  how  true  it  is,  tliat 
these  shameless  heretics  aflirm  of  all  the  an- 
cient fathers,  and  what  cause  they  have  to  be- 
stow their  Popish  priestly  blessing  upon  us, 
because  they  cannot  satisfy  us  with  lies  and 
false  wresting  of  the  fathers  from  their  true 
meaning.  But  their  blessing  shall  return  into 
iheir  own  bosom,  and  the  eternal  priesthood 
of  Christ,  and  the  state  of  the  New  Testa- 
ment shall  always  continue,  when  Antichrist 
with  his  blasphemous  priesthood  and  sacri- 
fice shall  be  aboHshed. 

18.  A  high  mystery  revealed,  why  Thurs- 
day before  Ea-ter  is  called  Maunday-Thurs- 
day.  And  yet  I  think  you  are  able  to  bring 
little  proof  of  it.  For  a  more  Popish  name  it 
had  being  called  Shear-Thursday,  because 
priests  ana  clerks  must  shave  their  crowns  at 
that  day,  as  the  English  festival  saith.  That 
charity  is  called  Christ's  new  commandment, 
we  read  often  in  the  scripture  ;  that  the  insti- 
tution of  the  supper  is  so  called,  the  scripture 
saith  not  any  where.  Therefore  whether  the 
common  people  called  that  day  Maunday- 
Thursday  of  the  Latin  word  mandntum,  or  of 
mands  and  baskets,  in  which  was  brought  to 
the  church  the  provision  of  the  feast  which 
they  had  in  the  church,  or  of  the  word  mando 
or  manduco,  that  signifieth  to  eat,  or  of  what- 
soever, it  skilleth  not.  But  we  are  assured, 
that  our  Saviour  Christ  instituted  his  supper 
as  a  seal  or  pledge  of  the  grace  of  the  New 
Testament,  which  was  confirmed  by  his  blood 
that  was  shed  on  the  cross  for  remission  of 
sins,  whereof  the  cup  is  a  sacrament,  and  that 
the  old  law  was  not  taken  away  by  institution 
of  the  sacrament,  but  by  the  sacrifice  of 
Christ  upon  the  cross.  For  in  the  bread  and 
wine  of  Melchisedec,  although  we  should 
grant  it  to  have  been  a  figure  of  the  sacra- 
ment, there  was  no  sheddingof  blood,  without 
which  there  is  no  remission  of  sins.  There- 
fore Christ's  priesthood  according  to  the 
order  of  Melchisedec,  consisteth  not  in  the 
institution  or  ministration  of  the  sacrament, 
but  in  blessing  or  consecrating  of  his  church 
by  the  blood  of  the  sacrifice  of  his  death.  For 
other  sacrifice  propitiatory  the  scripture  doth 
not  declare  that  Christ  offered.  And  yet  the 
blasphemous  Papists  are  not  afraid  to  say  and 
write,  that  "  Christ's  sacrifice  on  the  cross 
was  not  after  the  order  of  Melchisedec,  but 
after  the  order  of  Aaron."  Ilenkin.  lib.  1.  cop. 
13,  directly  contrary  to  the  whole  discourae 
of  the  apostle  in  this  chapter. 

19.  The  new  priesthood  that  succeedeth 
the  old,  is  the  eternal  priesthood  of  Christ. 
The  fathers  that  lived  under  the  law  had 
hope  of  eternal  things  as  we  have,  but 
not  by  the  law,  but  by  faith  in  Christ,  imto 


whom  tlie  law  oven  then  also  was  an  intro- 
duction. 

'il.  'J|his  oath  confirnieth  the  eternal  priest- 
hood of  Christ  only,  which  is  the  eternal  Son 
of  God,  sitting  on  the  right  hand  of  God  the 
l-'ather.  And  pertainetli  to  none  other,  but 
only  to  iiini  of  whom  the  Psalm  110  is  made, 
where  the  prophet  saith,  "  The  Lord  said  unto 
my  Lord,  sit  thou  on  my  right  hand,  until  I 
make  thine  enemies  thy  footstool."  Where- 
lore  Antichrist  cannot  usurp  the  priesthood  of 
Christ  according  to  the  order  of  Melchisedec, 
which  is  to  be  both  a  king  and  a  priest,  ex- 
cept he  will  arrogiite  the  whole  Psalm  to  him- 
self and  his  members.  For  to  whom  God 
sware  and  said,  "Thou art  a  Priest  lorever," 
to  him  he  said,  "Sit  thou  on  my  right  hand," 
and  the  rest  that  toUoweth  in  the  Psalm; 
and  he  is  David's  son  and  Lord,  which  is 
none  other  but  our  Saviour  Christ,  of  whom 
the  same  is  to  be  expounded.  For  although 
David  had  many  sons,  yet  Christ  only  was  his 
Lord,  because  he  was  God.  Antichrist  there- 
fore granting  to  his  shavelings  the  priesthood 
of  Melchisedec,  which  is  proper  to  Christ 
both  God  and  man,  and  preferring  himself  so 
much  before  those  vile  creatures  of  his,  ad- 
vanceth  himself  above  all  that  is  called  God,  or 
worshipped.  The  sacrifice  of  Christ's  death 
was  the  act  of  his  eternal  priesthood,  whereby 
the  New  Testament  was  estabhshed,  and  no 
Popish  priesthood  or  sacrifice.  And  here  mark 
the  impudency  of  these  heretics,  which  so 
boldly  avouch,  that  their  pretended  sacrifice  in 
forms  of  bread  and  wine,  was  the  proper  act 
of  Christ's  priesthood  according  to  the  order 
of  Melchisedec,  and  that  both  it,  and  the  im- 
mutability of  the  new  Law  consisteth  in  it, 
vet  now  are  driven  to  confess,  that  sacrifice  to 
have  been  imperfect,  without  the  sacrifice  of 
Christ's  death.  Wliich  when  they  alTirm 
to  be  after  Aaron's  order,  it  followeth,  that 
a  sacrifice  after  Aaron's  order,  establisheth 
the  sacrifice  after  Melchisedec's  order,  and 
so  the  New  Testament  doth  not  take  away 
the  Old,  but  the  Old  "iveth  perfection,  con- 
finnation,  and  eternal  operation  unto  the 
new.  But  unto  these  absurdities  and  blas- 
phemies, they  must  needs  be  driven  that 
miin:ain  their  own  glory,  against  the  glory  of 
Christ. 

23.  When  the  scripture  is  most  plain  and 
evident  for  us,  then  these  wise  profound  learn- 
ed men  of  Rheims  do  impute  unto  us  foolish- 
ness, ignorance,  want  of  learning,  for  applying 
thetn  to  the  overthrow  of  their  heresies.  But 
to  the  matter,  we  do  not  feign,  but  the  apostle 
in  plain  words  doth  make  this  difference  be- 
tween the  old  priesthood  and  the  new,  that 
in  the  old  there  were  many,  in  the  new  there 
is  but  one,  which  continueth  forever.  "  But 
that,"  you  say,  "  is  against  the  prophet  Isaiah, 
specially  prophesying  of  the  priests  of  the 
New  Testament."  You  might  as  well  say, 
it  is  against  Peier,  1  Pel.  2,  and  .lOhn,  Apoc.  1, 
affirming  that  all  true  Christians,  as  members 
of  Christ  their  head,  are  a  spiritual  priest- 
hood, ;md  arc  spiritual  kings  and  priests. 
For  of  such  speaketh  the  prophet  Isaiah,  and 


'J^ 


HEBREWS. 


not  of  Popish  priests,  nor  of  the  ministers  of 
the  gospel  onlv ;  except  you  will  say,  that 
none  other  appertain  to  the  church  of  Christ. 
Neither  doth  Hierom  dechire,  that  he  prophc- 
pieth  of  the  priests  of  the  New  Testament, 
when  he  saiih,  "  It  sisnifieth  the  princes  of 
the  churches,  or  at  the  least  wise  it  is  to  be 
understood  of  the  apostles."  For  neither  the 
princes  of  the  churches  are,  nor  the  apostles 
were  sacrificing  priests ;  but  as  he  saith  af- 
terward, "  You  shall  be  called  priests  and 
ministers  of  God,  such  as  the  sons  of  David 
were,  of  whom  the  scripture  saith,  the  sons  of 
David  were  priests  of  God."  Now  it  is  vyell 
known,  the  sons  of  David  were  no  sacrificing 
priests.  Therefore  Hierom  meaneth  not  by 
priests,  sacrificing  priests,  but  spiritual  priests, 
such  as  all  true  Israelites  are,  and  the  gover- 
nors of  the  church  especially.  So  doth  Cyril 
expound  the  place  ot  the  whole  church  gene- 
rally, and  particularly  of  the  tenchers  thereof. 
"This  speech,"  saith  he,  "  is  had  as  it  were 
unto  the  church,  whose  sheep  may  be  under- 
stood the  whole  multitude  of  them  that  are 
saved  by  faith."  Then  touching  the  apostle's 
meaning,  you  say,  the  absolute  sacrifice  of 
consummation,  perfecrion,  and  universal  re- 
demption, was  but  one,  once  done,  and  by  one 
holy  priest.  What  need  then  have  We  of  any 
other  sacrificing  priest,  but  that  one. 

You  say,  "  Paul  insinuateth,  that  Christ 
never  loseth  the  dignity  or  practice  of  eternal 
priesthood,  by  death,  resignation,  succession 
or  otherwise."  Then  it  followeth,  that  as  he 
was  first  only  one,  so  he  remaineth  forever 
only  Priest,  and  seeing  his  sacrifice  of  re- 
demption, was  but  one,  and  once  done,  the 
practice  of  his  priesthood  consisteth  not  in  re- 
peating or  often  doing  thereof.  "But,"  you 
say,  "himself  worketh  and  concurreth  \<-ith 
his  ministers,  the  priests  of  the  New  Testa- 
ment, in  all  their  acts  of  priesthood,  as  well 
of  sacrifice  as  sacrament,  blessing,  preaching, 
praying,  and  the  like  whatsoever."  In  acts 
of  their  ministry  he  concurreth,  bui  priest- 
hood and  sacrifiice,  is  the  matter  in  question. 
For  he  cannot  be  the  only  priest,  if  they  be 
many,  by  concurring  in  the  acts  of  their 
priesthood  and  sacrifice.  For  he  did  concur 
in  the  acts  of  the  priesthood,  and  all  the  sacri- 
fices oi  the  law,  that  were  faithfully  and  right- 
ly offered.  Yet  were  the  priests  of  theTa\v 
many,  beside  him.  So  that  if  there  be  many 
priests  of  the  New  Testament,  there  is  no 
difference  between  the  New  Testament  and 
the  Old,  the  priesthood  of  Aaron,  and  the 
priesthood  of  Melchisedec,  in  that  they  were 
many,  and  Christ  is  but  one.  Therefore  this 
shift  of  concurrence,  cannot  shroud  the  multi- 
tude of  Popish  priests  from  usurpation  of 
Christ's  office  and  prerogative.  For  the 
Apostle  writcth,  not  only  asrainst  the  error  of 
the  Hebrews,  but  against  all  heresies  that  go 
about  to  derogate  any  thing  from  the  singular 
pri'..sthood  of  our  Saviour  Christ.  Neither 
will  u  HiTve  the  Popish  priests  to  confess,  that 
their  pncBthood  and  all  exerci.ses  of  the  same 
do  depend  upon  Christ's  only  perpetual 
prieaihood.  for  the  same  might  the  Hebrews 


justly  confess,  as  well  of  the  priesthood  of 
Aaron,  and  all  e.xercises  of  the  same,  which 
were  not  otherwise  available,  but  as  they  de- 
pended upon  Christ's  only  perpetual  Priest- 
hood. Yet  the  apostle  maketh  this  difi'er- 
ence.  They  were  many,  Christ  is  but  one, 
Hesych.  lib.  5    cap.  16. 

2.5.  Upon  1  Tim.  2.  5,  you  said,  "  No  catho- 
lic ever  can  or  dare  think  or  speak  so  basely 
unto  him,  as  to  desire  him  to  pray  for  us."  if 
you  be  assured  by  this  text,  that  he  praveth 
for  us,  why  dare  you  not  think  or  speak  so 
basely  unto  him  as  to  desire  him  to  pray  for 
you? 

27.  Christ  offered  but  once  for  sins,  and 
found  eternal  redemption,  therefore  he  ofl'ei- 
ed  not  any  sacrifice  in  his  supper,  for  sins, 
nor  instituted  any  such  sacrifice  to  be  reite- 
rated. Wherefore  it  is  impossible  for  the 
Popish  priesthood  and  sacrifice  of  the  mass, 
to  stand  with  the  truth  of  this  text. 

Chapter  8. 

2.  Christ  is  not  minister  of  his  body  and 
blood,  by  offering  the  same  any  more  for  sins, 
seeing  he  performed  that  once  for  all,  cap.  7. 
V.  27.  but  feeding  us  continually  with  the  vir- 
tue of  that  sacrifice,  that  being  incorporate 
unto  him,  we  might  always  continue  members 
of  his  body. 

3.  The  apostle  saith  not,  that  Christ  must 
offer  sacrifice  in  heaven  :  but  the  truth  of  the 
text  is,  seeing  every  priest  hath  gifts  to  ofler, 
it  is  necessary  that  he  hath  somewhat  which 
he  offered,  for  the  verb  TrpoaneyKr/,  is  not  of  the 
present  rime,  but  of  the  time  past,  and  signi- 
fieth  the  oblation  which  he  offered  but  once, 
cap.  7.  27.  So  Theodoret  expoimds  the  text, 
saying  :  "It  is  the  property  of  a  high  priest 
to  offer  gifts-to  God  of  all  things.  For  this 
cause,  the  only  begotten  Son,  being  made 
man  when  he  had  taken  upon  him  our  nature, 
he  offered  the  same  for  us."  Chrysostom, 
Horn.  14.  ad  Heb.  upon  this  text,  saith  :  "  Be- 
cause some  asked,  wherefore  he  died  he 
saith,  because  he  was  a  high  priest.  For  a 
high  priest  is  not  without  a  sacrifice." 

Ambrose  likewise  referreth  his  offering  to 
his  only  oblation  on  the  cross,  saying  :  "  It  is 
necessary  that  our  Saviour  in  the  days  of  his 
flesh  had  something  to  offer  for  us.  For 
while  in  the  eternal  nature  of  his  Godhead  he 
had  nothing  which  he  might  offer,  he  took  of 
us  that  which  he  might  offer  for  us,  that  is, 
his  man's  flesh.  For  what  is  so  apt  for  sacri- 
fice as  mortal  flesh,  for  mortal  men  ?"  The 
same  words  in  effect,  hath  Primasius;  "He 
took  of  us,  that  he  offered  for  us,  that  is,  man's 
Qesh,  namely  himself,  whom  he  offered  in 
the  altar  of  the  cross."  Oecumenius  saith, 
"He  had  his  own  flesh,  which  also  he  offer- 
ed," Theophylact  saith,  "He  hath  all  things 
proper  to  the  high  priests,  as  they  offer,  so  he 
offered  himself  Seeing  ho  was  a  priest,  and 
a  priest  is  not  without  sacrifice,  it  is  neces- 
sary that  he  also  had  something  to  offer,  and 
that  was  nothing  but  his  own  body,  therefore 
it  was  necessary  that  he  died."  Against  this 
general  consent  of  all  the  ancient  interpre- 


HEBREWS. 


337 


ters,  you  feign  that  Christ  offereth  a  sacrifice 
propitiatory,  now  being  in  heaven.  Arul  you 
do  unhonestly  slander  Calvin  and  Beza,  to 
hold  that  Melchisedec's  pricstliood  was  only 
spiritual,  as  the  spiritual  priesthood  ol  all  the 
laitlilul  is,  for  they  hold  no  such  thing.  But 
that  Melchiseilec's  priesthood  was  iisurative, 
liavLnw  a  spiritual  relation  to  Christ's  eternal 
priesthood.  As  Christ  doth  not  exercise  any 
visible  or  external  act  ot  sacrificing  in  hea- 
ven, so  niucli  less  doth  he  exercise  any  vis- 
ible or  external  act  of  sacrificing  on  earth, 
Neither  by  this  text,  hath  he  any  such  cer- 
tain, iiost  in  external  or  proper  manner,  to 
make  perpetual  oblation  thereby  in  the  church. 
For  that  which  he  had  to  sacrifice  for  sin,  in  [ 
ofTering  himself  he  performed  once  upon  the 
cross,  the  virtue  whereof  continueth  always,  j 
and  therefore  need  not  in  any  sort  to  be  rei- ; 
terated. 

4.  After  Christ  by  his  own  sacrifice,  once 
ofTcred,  hath  entered  into  the  holiest  place, 
which  is  heaven,  he  cxerciseth  his  continual 
priesthood,  in  presenting  his  church  before 
God,  and  in  making  continual  intercession  for 
us  :  but  not  in  offering  any  more  sacrifice,  for 
that  he  did  once,  and  found  eternal  redemp- 
tion. By  the  sacrifice  of  his  death  therefore, 
his  flesh  and  blood  are  made  meat  and  drink 
to  feed  us  spiritually,  both  in  the  sacrament 
and  without  it,  but  jiot  to  be  offered  in  the 
mass,  neither  doth  Hesychius  tell,  how  his 
flesh  was  made  fit  to  be  offered,  but  to  be 
eaten  in  the  blessed  sacrament,  for  these  are 
his  words.  "The  cross  of  Christ  was  so 
strong,  that  it  subdued  every  creature  to  him 
that  was  crucified:  and  made  his  flesh  meet 
for  meat  by  his  passion,  which  before  his  pas- 
sion was  unfit  to  be  eaten,  for  who  desired  to 
eat  the  flesh  of  God  ?  For  if  he  had  not  been 
crucified,  we  should  not  have  eaten  the  sa- 
crifice of  his  body:  But  now  we  eat  that 
meat,  receiving  the  memory  of  hi.a  passion." 
You  see  evidendy,  that  he  saith,  by  crucify- 
ing, the  flesh  of  Christ  is  made  apt  to  be 
eaten,  not  to  be  sacrificed  any  more.  But  as 
in  the  Old  Testament,  after  the  be^ast  was 
sacrificed,  the  people  were  partakers  of 
the  sacrifice  by  eating  thereof,  so  we  are 
partakers  of  the  sacrifice  of  Christ's  body, 
by  eating  thereof  continually,  not  by  offering 
it  any  more. 

5.  The  apostle,  cap.  9  11,  24,  showeth,  that 
the  pattern  given  to  Moses  to  frame  the  ta- 
bernacle by,  was  Christ,  and  the  kingdom  of 
heaven  itself,  not  the.  church,  which  is  not 
properly,  but  figuratively  called  the  kingdom 
of  heaven  :  because  Christ  beginneth  his 
reign  in  the  faithful  therein,  whom  afterward 
he  translateth  actually  into  the  kingdom  of 
heaven,  where  he  is  present  in  his  humanity. 
Therefore,  those  learned  men  misht  learn  of 
the  apostle,  how  to  lake  these  heavenly  things 
principally  of  Ciirist,  and  his  heavenly  throne, 
unto  which  the  heaverily  mysteries  of  the 
church  do  serve,  and  in  that  respect,  are 
counted  heavenly  thinsrs,  although  they  be 
done  upon  the  earth.  And  the  excellency  of 
the  New  Testament  consisteth  principally  in 


the  excellency  of  Christ's  priesthooj,  where- 
by it  is  consecrated  and  established. 

7.  The  promises  and  effects  ol  the  Old  Tes- 
tament, were  imperfect,  though  they  were  of 
eternal  things,  without  the  accomplishment 
of  Christ's  priestiiood  in  theNew  Teatanient, 
whcrcuMto  they  had  relation. 

10.  'J'he  sacrifKo  ot  Christ's  death  is  suffi- 
cient to  work  this  effect  by  the  Holy  S|)irit, 
when  his  word  is  preached,  and  his  sacra- 
ments are  administered  without  any  otht-r 
sacrifice. 

10.  The  New  Testament  v.\n  established 
only  by  the  death  and  blood  shedding  of 
Christ  on  the  cross,  and  not  by  the  chalice  or 
cup  of  the  Ijlew  Testament-,  which  was  only 
a  sacrament  and  figure  thereof.  Utb.  9.  11,  12. 

11.  The  prophet  and  the  apostle  mean,  that 
all  true  members  of  the  church  shall  know 
God  by  his  Spirit,  which  is  not  otherwise  to 
be  known,  not  excluding  the  externa!  minis- 
try of  teaching,  by  which  both  the  ignorant 
are  brouaht  to  knowledge,  and  they  that  have 
knowledge  of  God,  do  increase  therein,  but 
declaring  that  there  shall  be  no  more  such 
gross  ignorance  of  God  as  possessed  the 
world  commonly  before  the  coming  of  Christ. 
But  where  you  say  the  Anabaptists  and  othet 
like  Heretics,  do  reject  the  scriptures  and 
office  of  teaching,  with  much  like  rea.^on  and 
show  of  scriptures,  as  the  Protestants  refuse 
external  sacrifice,  it  hath  no  colour  of  reason 
or  similitude.  For  the  necessity  of  the  scrip- 
tures and  the  external  ministry  of  teaching,  is 
established  by  very  many  most  plain  testimo- 
nies of  the  scriotures,  whereas  your  external 
sacrifice  hath  i.a  testimony  at  all  in  the  word 
of  God,  but  many  articles  against  it. 

Chapter  9. 
4.  When  wc  have  a  commandment  for  the 
reservation  of  such  things,  as  the  l.«raelites 
had  for  Aaron's  rod.  Num.  17,  10,  and  for  the 
pot  of  manna,  Exod.  16.  34,  we  will  likewise 
reserve  them,  and  believe  that  they  will  con- 
tinue to  the  world's  end.  Yet  will  we  not 
worship  them,  nor  show  them,  which  the  godly 
Israelites  did  not,  because  they  had  no  com- 
mandment for  it.  But  contrariwise,  when 
the  brazen  serpent,  which  was  a  irionumeiit 
of  a  great  miracle,  and  a  fiijiire  of  Christ  was 
abused  in  being  worshipped  and  inade  an 
idol,  it  was  broken  to  pieces  by  Ezechias,  "2 
Reg.  18,  14.  and  thoueht  to  be  no  more  pri- 
vileged than  the  golden  call",  which  Moses 
served  with  the  like  sauce,  E.rod.  32,  20.  Thug 
think  we  of  the  holiest  relics  abused  to  idol- 
atry. Cvril,  you  say.  against  Julian,  defend- 
eth  the  keeping;  and  honouring  of  that  cross 
or  wood  which  Christ  died  on,  where  he 
speaketh  of  neither  or  both:  but  defendeth 
the  making  of  the  sign  of  the  cross  on  the 
foreheads,  and  paintine  it  before  their  house.", 
whereby  Julian  said,  thev  adored  the  wood  of 
the  cross.  Cyril  saith,  "  they  used  it  only  to 
put  them  in  remembrance  of  the  deatli  of 
Christ,  and  the  fruits  of  his  passion."  But  as 
for  keepinor  of  the  wood  itself,  or  of  the  ho- 
nouring of  it,  which  Ambrose  saith  to  be  "a 


HEBREWS. 


heathenish  error,  and  vanity  of  the  ungodlj'," 
De  ubilu  Tkeodos.  Cyril  speaketh  nothing. 
But  by  that  which  Julian  objecteih,  you  may 
well  see  they  had  no  images  in  their  churches, 
no  not  of  the  cross  ol  Christ.  For  it  they  had, 
Julian  would  not  have  spared  to  have  charged 
them  withal,  as  he  doth  with  the  si":n  of  the 
cross  painted  before  their  houses,  raulinus 
indeed,  il  that  epistle  be  not  counterff  it,  was 
persuaded  that  he  had  a  piece  of  that  cross 
whereon  Christ  died,  brought  to  him  by  Me- 
lania,  and  sent  by  his  wile  Theoasia  to  his 
sister  Bassula,  who  was  mother  to  the  wife 
ol  Severus,  of  the  gift  of  John  bishop  of  Jeru- 
salem, but  of  this  matter,  John  19. 

5.  It  is  a  fond  thing  with  you  to  conclude, 
that  God's  commandment  is  not  to  be  observ- 
ed, which  forbiddeth  us  lo  make  to  ourselves 
any  graven  images.  Because  "God  himself 
commanded  these  images  of  angels  to  be 
made,  and  set  in  the  sovereign  holiest  place 
of  all  the  tabernacle  or  temple."  As  though 
God  forbidding  us  to  make  any  images  to 
ourselves,  that  is,  according  to  our  own  fan- 
tasy and  appointment  in  his  service,  had  re- 
strained himself  to  command  and  appoint  such 
fioures  or  chapes  as  he  thought  meet  tor  his 
tabernacle.  Or  as  though  by  this  particular 
commandment  of  God,  men  were  discharged 
of  the  general  law,  and  were  at  liberty  to  do 
at  their  pleasure  that  which  God  expressly 
forbiddetn  to  be  done,  except  at  his  appoint- 
ment only.  But  it  is  not  only  a  ibnd,  but  a 
wicked  conclusion,  that  because  these  images 
of  cherubin  were  made  and  set  up  by  God's 
commandment,  therefore  much  more  the 
images  of  Christ,  his  mother,  and  Saints  may 
be  made  and  set  in  the  churches,  which  God 
hath  not  commanded  but  forbidden  to  be 
niade  to  any  use  of  religion.  Those  cheru- 
bin were  set  in  the  holiest  place,  where  they 
were  never  seen  of  the  people,  therefore  out 
of  du.iger  of  idolatry  ;  your  images  are  not 
only  set  openly  in  churches,  but  commanded 
to  be  worshipped.  That  only  the  idols  ol  the 
Heathen  are  forbidden,  it  is  a  vain  cavil :  for 
the  commandment  is  general,  not  only  against 
the  images  of  the  Heathen  that  were  made 
for  any  use  of  relieion,  but  also  against  the 
like  images  of  all  Heretics,  as  of  Simon  Ma- 
gus, of  the  Carpocratians  and  Gnostics,  which 
had  the  image  of  Jesus  and  Paul,  Homer, 
Pythagoras,  and  others.  Epiph.  har.  24,  of  the 
Melchisedecians  in  Arabia,  th;it  worshipped 
the  image  of  Moses,  Epiph.  har.  55.  Of  the 
Colyridians  that  made  and  worshipped  the 
image  of  the  Virgin  Mary,  Epiph.  ha.r.  79.  Of 
them  that  hanged  up  a  veil  with  an  ima^e  in 
a  church  at  Anablatlia,  Epiph.  cpint.  ad  Joan. 
Hier.  and  of  the  Papists  which  in  idolatry  by 
imagery,  exceed  all  other  Heretics,  and  are 
as  ill  as  ilie  Pagans. 

8.  Heaven  was  not  opened  by  the  sacrifices 
of  the  first  tabernacle,  but  by  the  passion  of 
Christ,  whose  virtue  as  it  extended  to  the  be- 
jfinninK  of  the  world,  to  take  away  the  sins  of 
the  faithful,  and  to  justify  them  by  faith:  so  it 
wns  available  to  give  them  rest  in  heaven  in 
their  Bouls.    Which  is  the  reward  of  righ- 


teousness, until  the  time  come,  when  they  shall 

wholly  enter  into  it  with  their  bodies  also,  as 
our  Saviour  Christ  did  :  wh  h  was  the  first 
that  entered  witli  his  body  into  perfect  glory 
of  heaven. 

10.  The  one  sacrifice  of  Christ's  death  is 
succeeded  instead  ot  all  the  legal  sacrifices, 
but  not  instead  of  the  old  sacraments,  because 
it  is  no  sacrament,  but  the  ihiiig  signified  by 
all  sacraments.  And  this  is  a  sufficient  rea- 
son why  Christ's  one  oblation  on  the  cross, 
doth  not  take  av.-ay  all  kind  of  sacraments,  as 
it  doth  all  kind  of  propitiatory  sacrifices  lor 
sin.  Neither  is  the  state  of  the  New  Testa- 
ment without  sacrifice,  seeing  that  one  sacri- 
fice once  olfered  is  ol  eternal  virtue  to  recon- 
cile all  the  elect  of  God  forever. 

12.  Seeing  eternal  redemption  is  found  by 
that  one  sacrifice  on  the  cross,  there  remain- 
eth  now  no  more  sacrifice  for  sin,  therefore 
the  Lord's  Supper  is  not  a  sacrifice  for  sin, 
but  a  thanksgiving,  for  that  only  singular  sa- 
crifice, in  which  sense  the  fathers  olten  call 
it  a  sacrifice,  and  Augustin  most  manifestly 
in  the  place  quoted.  For  his  words  are  these  : 
"  The  worship  of  God  doth  consist  most  of 
all  in  this,  that  the  soul  of  man  be  not  un- 
thankful to  him.  Therefore  in  that  most  true, 
and  in  that  singular  sacrifice,  we  are  admo- 
nished to  give  thanks  to  the  Lord  our  God." 
You  see  plainly  he  calleth  it  a  most  true  and 
singular  sacrifice  of  thanksgiving,  for  the  only 
true,  and  unsacrificable  sacrifice  of  propitia- 
tion for  sin,  proving  thereby  that  religion  or 
the  worship  of  God  doth  now  consist  most 
especially  in  thanksgiving,  which  were  not 
true  if  the  Lord's  Supper  were  a  sacrifice 
propitiatory  for  sins.  But  the  fathers  knew 
no  sacrifice  propitiatory,  but  only  the  sacrifice 
of  Christ's  death,  whereby  all  external  sacri- 
fices of  the  law  are  taken  away  with  the 
priesthood  thereof,  which  is  translated  into 
the  person  of  our  Saviour  only  :  not  as  false 
sacrifices  or  priests,  but  as  figures  and  sha- 
dows of  the  only  priest  and  only  sacrifice. 
Therefore  the  apostle  doth  not  dispute  only 
against  the  error  of  the  Jews,  that  thought 
their  priesthood  and  sacrifices  to  be  absolute 
in  themselves,  and  suf^cient  for  redempiion 
without  the  sacrifice  of  Christ,  for  none  of 
the  Christian  Hebrews  did  so  think,  though 
many  obstinate  Jews  did,  of  whom  Augustin 
speaketh.  But  he  disputelh  also  and  more 
properly  against  them,  that  thought  the  Jew- 
ish priesthood  and  sacrifice  might  stand  still 
and  be  exercised  as  they  were  before,  with 
relation  unto  Christ's  death,  and  fetching  their 
virtue  from  the  only  priesthood  and  sacrifice 
of  Christ.  And  therefore  you  tell  a  false 
tale,  when  you  say,  that  "  is  the  only  purpose 
of  the  apostle."  For  he  standeth  not  so  much 
in  proving  that  the  old  priesthood  and  sacri- 
fices had  no  virtue  but  from  Christ,  as  he 
doth  to  declare  that  they  being  figures  and 
shadows,  must  give  place  and  cease,  now  the 
j  body,  truth,  and  light  itself  is  come.  Neither 
are  we  so  gross  or  ignorant  in  the  scriptures, 
to  turn  the  whole  disputation  against  the  po- 
I  pish  priesthood  and  sacrifice  of  the  mass  as 


HEBREWS. 


339 


you  imagine.  But  seeing  these  reasons  and  ' 
argumenis  by  which  the  apostle  proveth  that 
the  old  priestiiood  and  sacrifices  are  at  an 
end,  do  as  well,  and  nnich  rather,  exclude 
your  false  priesthood  and  sacrifice,  as  they  j 
did  that  lawful  priesthood  with  the  sacrifices 
of  the  Old  Testament:  we  use  the  apostles' 
arguments,  as  it  is  meet  for  them  that  know 
the  right  use  of  the  scrip' ures,  to  overthrow 
your  blasphemous  priesthood  and  sacrifice.^ 
As  our  lathers  by  the  like  testimonies  of 
scriptures  overthrow  the  foolish  priesthood 
and  sacrifice  of  the  Coiyridiaris,  which  they 
might  as  well  say,  were  meant  only  against 
the  Gentiles,  as  you  say  the  apostle's  purpose 
is  only  against  the  error  of  the  Jews.  But 
you  have  very  good  reasons  to  prove  that 
this  disputation  of  the  apostle  toucheth  not 
your  priesthood  and  sacrifice  By  which  the 
Hebrews  might  as  well' prove,  that  their 
priesthood  and  sacrifice  might  still  continue. 
"  For  you  hold  not  that  the  sacrifice  of  the 
altar  is  the  general  redemption  or  redeeming 
sacrifice."  No  more  did  they  that  were 
Christians,  nor  any  faithful  Jew  beibre  the 
coming  ot  Christ  in  the  flesh.  "  You  hold 
that  your  sacrifice  hath  relation  to  Christ's 
death,"  so  did  the  Christian  Hebrews  and  all 
the  godly  Jews  before  them  hold  of  their  sa- 
crifices. "  You  hold  that  it  is  the  representa- 
tion and  most  lively  resemblance  of  the  same." 
So  were  all  the  sacrifices  propitiatory  of  the 
law,  in  the  judgment  of  all  faithful  and  Chris- 
tian Jews.  "  You  hold  that  it  was  instituted 
and  is  done  to  apply  in  pariicular  to  the  use 
of  the  receivers,  that  other  general  benefit  of 
Christ's  one  oblation  upon  the  cross."  And 
all  faithful  .lews  and  Christian  Hebrews  held 
the  same  of  the  institution,  practice,  and  use 
of  the  old  sacrifices  ;  therefore  they  might  still 
use  them  with  as  good  and  better  reason  than 
you  may  set  up  a  new  sacrifice  without  any 
word  of  God  to  warrant  it.  But  notwithstand- 
ing they  held  in  these  points  of  their  sacri- 
fices, as  you  say  you  do  of  yours,  yet  the 
apostle's  purpose  is  to  prove  that  those  sacri- 
fices must  now  no  more  be  used,  because 
Christ  hath  accomplished  whatsoever  was  by 
them  prefianred  bv  his  one  oblation  on  the 
cros-s,  having  found  eternal  redemption,  and 
made  perfect  forever  those  that  are  sancti- 
fied. Therefore  your  understanding  is  either 
very  gross,  or  you  are  maliciously  blind  in 
the  scriptures,  that  can  sec  no  arguments  of 
the  apostle,  for  the  abrogation  of  the  Jewish 
priesthood,  and  sacrifices  propitiatory,  though 
they  were  used  aci;ording  to  their  right  insti- 
tution, by  thepriesthodand  sacrifice  of  Christ: 
but  affirm,  that  the  apostle  disputeth  only 
against  the  incredulous  Jews,  and  their  false 
opinion  of  their  priesthood  and  sacrifices  to 
be  sufficient  witnoui  Christ. 

15.  The  foolish  Protestants  which  know 
nothing  but  Jesus  Christ  and  him  crucified, 
do  unlearnedly,  but  yet  truly  believe,  that  be- 
cause alt  sins  are  remitted  by  force  of  Christ's 
sacrifice  once  odered  on  the  cross,  that  there- 
fore there  should  be  none  other  sacrifice  pro- 
pitiatory  for  sin  after   his  death.    But  the 


wise  and  learned  Papists,  which  know  much 
more  of  this  matter  than  God  hath  revealed 
in  his  word,  do  ihink  "  that  we  might  as  well 
say,  that  iliere  ought  never  to  have  been  sa- 
crifice appointed  by  God."  Yes,  say  we,  be- 
fore that  only  propitiatory  sacrifice  was  offer- 
ed byChriston  the  cross,  God  thought  meet  to 
appoint  divers  figurative  sacrifices  to  foreshow 
the  same.  Whichall  were  effectual  by  the  death 
of  Christ,  to  assure  them  of  reconciliation 
and  remission  of  sins.  Neither  doth  any  argu- 
ment that  we  make  against  popish  sacrifice, 
prove  that  there  were  no  sacrifices  of  Aaron's 
order,  or  the  Levitical  law.  And  1  have 
proved  before,  that  the  apostle  doih  not  dis- 
pute only  against  the  false  opinion  which  the 
unbelieving  Jews  had  of  them,  but  also 
against  the  false  opinion  that  Christian  Jews 
might  conceive  of  their  continuance  after  the 
death  of  Christ.  "But  he  doth  never,  in  all 
his  discourse,"  say  you,  "oppose  Christ's  sa- 
crifice upon  the  cross,  to  the  sacrifice  of  the 
church,"  so  you  call  the  sacrifice  of  the  mass. 
And  that  proveth  very  well,  that  the  church 
had  no  such  sacrifice  in  his  time,  for  if  it  had, 
he  ought  in  this  discourse  to  have  declared 
how  that  sacrifice  mi";ht  stand  with  the  only 
sacrifice  of  Christ's  death.  As  the  fathers 
that  followed  in  those  times  when  the  Lord's 
Supper  was  improperly  called  a  sacrifice,  do 
show  that  it  is  a  memory  of  a  sacrifice,  rather 
than  a  sacrifice  indeed,  and  a  sacrifice  of 
thanksgiving,  not  a  sacrifice  propitiatory.  And 
althoutth  the  apostle  doth  not  name  the  sacri- 
fice of  the  mass,  which  was  not  invented 
many  hundred  years  after  his  death,  yet  he 
doth  so  often  and  in  so  plain  manner,  prove 
thai  the  sacrifice  of  Christ's  death  is  but  one, 
and  once  offered  by  himself,  and  of  eternal 
virtue  for  full  redemption,  that  the  Holy  Ghost 
directing  his  style,  he  doth  as  strongly  arm 
the  church  against  that  blasphemous  priest- 
hood and  sacrifice  of  Antichrist,  as  he  doth 
purposely  prove  the  abrogation  and  ceasing 
of  the  Jewish  priesthood  and  sacrifices,  by 

j  the  only  priesthood  and  sacrifice  of  Christ's 
death.  The  difference  in  manner  of  obla- 
tion will  not  help  you,  for  the  apostle  saith 
e.\pressly,  that  tliat  once  sacrifice  could  be 
but  once  offered,  and  in  that  only  manner,  by 
shedding  of  blood,  and  death  of  the  priest 
himself  And  if  Christ  should  have  ofl^ered 
himself  often,  he  should  have  died  often,  as 
it  is  plain  in  the  five  and  twentieth  verse,  and 
so  to  the  end  of  this  chapter.  Therefore  your 
fantastical  manner  of  ofli'ering  his  body  and 

i  blood  in  the  forms  of  bread  and  wine,  can 
never  stand  with  the  apostle's  words  and  plain 
meaning.  That  the  sacrifices  of  Abel,  Abra- 
ham, Aaron,  &,c.  were  no  sacrifices,  it  follow- 

I  eth  not  by  any  deduction  of  ours,  for  we  con- 
fess  they  were  sacrifices,  figurative  of  the 

1  sacrifice  of  Christ,  and  so  doth  Calvin  alwavs 
acknowledge  in  his  commentaries,  and  in  the 
place  wliirher  you  send  men,  as  it  were,  to 
see  a  miracle.  For  what  deduction  is  this  in 
your  loi,'ic  ?  The  sacrifice  of  Christ's  death 
is  the  oiily  true  propitiatory  sacrifice  whereby 

1  God  was  reconciled ;  ergo,  there  were  never 


:mo 


HEBREWS. 


any  sacrifices  that  were  shadows  and  figures 
thereol'.  It  is  not  therefore  your  railing  of 
Calvin's  blasphemous  pride  and  ignorance, 
without  all  colour  or  reason,  that  will  uphold 
your  Antichnstian  priesthood  lor  which  you 
Iiave  no  word  ol  God,  but  many  words  ol  God 
against  it.  'I'hereiore  this  argument  of  Cal- 
vin shall  still  hold  against  your  popish  sacri- 
fice, and  tnaketh  nothing  against  the  figura- 
tive sacrifices  of  the  law. 

19.  Here  is  nothing  but  that  which  is  Con- 
tained in  the  scripiure.  For  the  book  was 
doubtless  laid  upon  the  altar,  which  was 
sprinkled,  whence  Moses  took  it,  Exod.  24. 
Or  at  least  it  was  sprinkled  with  the  resper- 
sion  that  was  cast  upon  the  whole  people. 
Now  for  the  use  of  sprinkling,  there  must 
needs  be  some  instrument,  which  is  described 
by  Moses,  Levit.  14,  to  be  made  of  cedar  wood 
and  scarlet  wool,  and  hyssop,  and  the  blood 
to  be  poured  upon  water.  And  this  was  the 
order  ol  all  such  respersions,  which  is  describ- 
ed in  the  purging  of  the  leper.  And  that  the 
blood  of  goats  is  comprehended  under  the 
peace  offering  mentioned,  Ex(d.  24,  you  may 
see,  Levit.  3.  12.  Therotore  here  was  no  need 
of  tradition  for  any  of  liiese  ceremonies. 

20.  The  apostle  joiiielh  sheddiii^  of  blood 
•with  death,  and  therefore  the  New  Testament 
was  not  dedicated  by  the  sacrament  of  the 
blood  of  Christ,  but  bv  the  blood  of  Christ 
shed  at  his  death.  And  although  the  institu- 
tion of  the  sacrament  was  within  the  compass 
of  his  passion,  in  respect  of  the  time,  because 
it  was  in  the  same  night  in  which  he  was  de- 
livered after  he  had  Been  betrayed,  yet  was 
the  sacrament  no  part  of  his  passion,  and 
therefore  the  New  Testament  was  not  begun 
to  be  dedicated  by  it.  Neither  do  ihr  words 
pronounced  by  our  Saviour  Christ  ui  the  cup 
declare  anysiKh  matter,  but  that  the  cup  is  a 
sacrament  of  the  New  Testament,  which  is 
established  by  the  shedding  of  his  blood  on 
the  cross.  Therefore  he  saith,  This  is  my 
blood  of  the  New  Testament,  which  is  all  one 
in  sense  with  these  words,  This  is  the  New 
Testament  in  my  .bloody  which  is  shed  for 
you.  But  neither  the  cup,  nor  that  which 
wis  contained  in  it,  was  the  I^evv  Testament, 
which  is  the  same  that  the  apostle  expressed 
before.  Chapter  8,  but  a  holy  sign,  sacrament, 
or  memorial  of  the  same.  So  the  sense  is 
clear,  that  the  cup  is  a  sacrament  of  the  blood 
of  Christ,  and  of  the  New  Testament,  con- 
firmed thereby,  being  no  more  the  blood  of 
Christ  itself,  than  it  is  the  New  Testament  it- 
self, seeing  the  like  speech  isof  the  one  and  of 
the  other,  "This  is  my  blood.  This  is  the  New 
Testanienl  in  my  blood.  The  express  men- 
tion of  remission  of  sins  is  referred  to  the 
blood  of  Christ  shed  upon  the  cross,  and  not 
to  the  sacrament  of  his  blood  contained  in  the 
cup.  Therefore  he  saith,  Which  is  shed  for 
mnnv  up'o  remission  of  sins.  But  the  blood 
of  Christ  was  not  shed  in  the  snjiper,  but  in 
his  pasHion.  The  supper  was  effectual  only 
to  thcrii  that  received  it  faithfully,  the  blood 
of  Christ  shed  on  the  cross  was  available  for 
the  sins  of  nllihp  elect,  which  were  not  yet 


I  bom.  Therefore  the  cup  did  not  contain  tii'e 
j  blood  itself,  but  a  sacrament  of  that  blood 
which  was  shed  on  the  cross.  When  the 
'  apostle  saith  so  expressly,  thai  Christ  oti'ered 
not  himself  often,  but  once  only,  he  ofl'ered 
not  himself  in  the  supper,  except  you  will  say 
he  offered  not  himself  on  the  cross.  There- 
fore that  which  is  spoken  of  the  sacrifice  of 
Christ's  death,  cannot  be  verified  of  any  other 
I  sacrifice,  nor  of  the  supper,  but  sacramental- 
ly,  as  it  is  a  figure  and  remembrance  of  that 
only  sacrifice. 

Hesychius  in  the  place  quoted,  meanelh  no 
more  but  that  Christ  by  institution  of  his  sup- 
per, to  be  a  memorial  of  his  death,  declared 
that  he  did  willingly  offer  himself  to  his  Fa- 
j  ther  to  die  for  the  people,  and  prevented  the' 
I  malice  of  his  enemies  which  sought  his  death. 
And  alluding  to  the  phrase  of  filling  their 
hands  that  were  consecrated  priests,  he  saith 
that  "CJiiisi's  hands  were  filled,  first  in  the 
mystical  supper,  when  he  took,  bread  and 
brake  it,  and  after  by  the  cross,  when  he  was 
nailed  to  the  tree.  For  then  taking  upon  him 
the  dignity  of  priesthood,  or  rather,  then  ful- 
filling it  in  work,  when  he  always  had  it,  he 
dedicated  that  sacrifice,  which  was  for  us." 
Therefore  as  the  filling  of  the  priests'  hands 
was  a  sign  of  their  consecration  unto  priest- 
hood, so  was  the  institution  of  the  supper  a 
sacrament  of  the  consecration  of  Christ's 
priesthood,  which  was  in  work  and  deed  ac-' 
complished  only  on  the  cross.  Hesychius 
therefore  doth  not  apply  those  things  that 
were  proper  to  the  sacrifice  of  Christ's  death 
to  his  sacramental  oflering  of  himself  in  the 
supper. 

23.  The  offices,  places,  vessels,  and  cere- 
monies of  the  old  law  were  figures  of  heaven 
and  heavenly  things,  which  are  dedicated  and 
consecrated  in  the  New  Testament  by  the 
blood  of  Christ  shod  and  once  sacrificed  on 
the  cross,  as  is  manifest  by  that  which  follow- 
eth  in  the  text,  and  not  by  any  blood  sacrifi- 
ced on  the  altar,  whereof  neither  the  apostle 
in  this  place,  nor  the  Holy  Ghost  in  any  place 
doth  make  any  mention.  And  therefore  tlie 
sudden  passage  that  you  ascribe  unto  the  apos- 
tle, is  a  sudden  passion  of  your  own  brain,  for 
the  apostle  was  never  at  your  sacrifice  of  the 
mass,  that  he  mightsuddenly  passfromlhence 
to  Christ's  entrance  into  heaven  by  his  death 
and  bloody  sacrifice.  Neither  doth  any  ofthe 
ancient  writers  doubt,  bin  that  these  better 
sacrifices  wherewith  these  heavenly  things 
are  purified,  are  the  only  sacrifice  of  Christ's 
death,  which  is  instead  of  all  sacrifices. 
"  7'herefore  saith  Primasius :  "  The  heavenly 
things  themselves,  that  is,  those  spiritual 
things  which,  are  now  in  truth  celebrated  in 
the  church,  are  purified  by  better  sacrifices 
than  those  legal  sacrifices,  namely  by  the 
blood  of  the  passion  of  Christ."  Oecumeniua 
saith  upon  this  text :  "  Because  these  heaven- 
ly things  had  need  of  a  better  oblation  and  sa- 
crifice, according  to  their  worthiness,  the  Son 
of  God  himself  was  sacrificed.  Therefore 
our  Lord's  death  did  profit,  and  had  force  not 
only  to  confirm  the  Testament,  but  also  tp 


HEBREWS. 


341 


this  end  that  he  might  make  a  truepurifi-l 
cation  of  the  soul."  Tlie  same  words  hath 
Theophylact.  Hesych.  lib.  3.  irip.  IG.  Tlie  other  [ 
asChrysostom,  Ambrose,  Tlieodoret,  pass  it 
over  in  general  terms,  as  a  matter  undoubted, 
that  the  death  of  Christ  is  the  only  sacrifice, 
by  which  the  heavimly  things  are  purified. 

23.  The  aposile's  words  are  plain,  Christ 
could  not  oft'er  himself  any  other  way  than  by 
dyinjr.  Theretbre  he  offered  liimselfbut  once 
for  all,  by  givinj^  himself  to  death:  and  not 
twice  by  any  fantastical,  hidden,  invisible, 
mystical  or  unbloody  manner.  But  yon  say, 
"  as  Christ  died,  and  was  offered  after  a  sort 
in  all  the  old  sacrifices,  so  he  is  much  rather 
offered  in  the  sacrifice  of  the  altar  of  the  New 
Testament.  I  answer,  that  in  the  old  sacrifi- 
ces Christ  was  not  offered  in  truth,  l)ut  in 
figure  and  signification,  therefore  in  the  sa- 
crament he  is  not  offered  in  truth,  but  a  figure, 
signification,  remembrance,  antl  representa- 
tion of  his  only  true  sacrifice,  is  made  in  the 
sacrament,  more  nearly  and  lively  expressing 
the  same,  than  by  any  figure  of  the  law  it  was 
e.xpressed.  Yet  is  not  tlie  sacrament  a  sa- 
crifice properly,  but  a  memory  of  that  sacri- 
fice, and  a  figure  of  Christ's  body,  not  the  very 
body  itself,  but  to  him  that  receiveth  it  spirit- 
ually by  faith,  as  the  old  sacrifices  were  to 
the  faithful  .lews.  But  what  iitipudency  is  it 
to  say,  I  hat  it  is  most  evident  by  the  very  form 
of  the  words  of  our  Saviour,  used  in  the  in- 
stitution of  the  sacrament,  that  it  is  the  same 
liost,  oblation,  and  sacrifice  that  was  done 
upon  the  cross  ?  whereas  in  the  institution  of 
the  supper  there  is  no  word  of  oblation,  host, 
or  sacrifice.  You  show  as  great  impudencv 
in  saying  it  is  so,  "by  the  profession  of  all 
the  holy  doctors  :"  when  even  their  words 
which  you  cite,  cry  out  against  you,  that  they 
mean  no  such  matter.  For  Cyprian  saith 
against  them  that  ministered  the  sacrament 
without  wine,  "We  find  that  the  cup  was 
mixed  which  our  Lord  offered,  and  that  it 
was  wine,  which  he  called  his  blood."  Where- 
upon it  apnenreth,  that  tlie  blood  of  Christ  is 
not  offered  if  wine  be  wanting  to  the  cup,  and 
(hat  the  Lord's  sacrifice  is  not  celebrated 
with  lawful  sanctificatiim,  e.xcept  our  oblation 
and  sacrifice  do  answer  to  his  passion."  He 
saith  not,  that  the  sacrament  which  he  call- 
eth  a  sacrifice  of  holy  service  is  the  self- 
same body  and  blood,  the  selfsame  host,  ob- 
lation and  sacrifice,  which  was  done  on  the 
cross,  for  wine  was  not  offered  on  the  cross, 
but  that  this  sacrament  is  not  rightly  celebra- 
ted, except  it  do  answer  to  the  passion  of 
Christ,  whereof  it  is  a  memorial,  that  is,  that 
it  be  cel-^brated  with  wine,  which  our  Saviour 
Christ  did  call  his  blood  figuratively,  to  ex- 
press the  shedding  of  his  blood  upon  the 
cross. 

Cvprian's  words  are  these:  "Because  we 
make  mention  of  his  passion  in  all  sacrifices 
for  the  sacrifice  which  we  ofier  is  our  Lord's 
passion,  we  ousht  to  do  none  other  thin?  than 
he  did.  For  the  scripture  saith :  So  often  as 
you  shall  eat  of  his  bread,  and  drink  of  this 
<;up,  you  shall  show  the  Lord's  death  until  he 


come.  Therefore  as  often  as  we  offer  the 
cup  in  remembrance  of  our  Lord  and  his  pas- 
sion, let  us  do  that  which  is  certain  that  our 
Lord  did  "  What  can  be  more  evident  than 
that  Cyprian  in  this  place  calleth  the  sacra- 
ment, a  sacrifice  and  the  passion  of  Christ 
figuratively,  because  it  is  a  commemoration 
of  the  sacrifice  and  passion  of  Christ  not  the 
sacrifice  and  passion  of  Christ  itself.  For 
Christ  is  now  impassible.  Therefore  no  more 
properly  than  Christ  is  crucified  in  the  sacra- 
ment, no  more  properly  is  he  sacrificed  there- 
in. But  as  the  apostle  saith  figuratively,  that 
Christ  was  crucified  among  the  Galatians, 
so  we  may  say  he  is  crucified  in  the  celebra- 
tion of  the  sacrament,  and  sacrificed  :  because 
his  death  and  passion,  and  the  virtue  thereof, 
is  lively  represented  by  the  word  that  is 
preached,  and  the  action  that  is  celebrated  : 
but  properly  we  cannot  say  that  Christ  is  sa- 
crificed or  crucified  in  the  sacrament.  The 
words  of  Angustin,  or  rather  of  Fulgentius 
De  fide  at  Petrum,  be  these  :  "  Hold  steadfastly, 
and  nothing  doubt  thou,  that  the  same  onlv 
begotten  God,  the  word  bein^  made  flesh,  of- 
fered himself  a  sacrifice,  and  host  of  sweet 
savour  to  God  for  ns.  To  whom  with  the  Fa- 
ther and  the  Holy  Ghost  by  the  patriarchs, 
prophets,  and  priests,  in  the  time  of  the  Old 
Testainent  beasts  were  sacrificed,  and  to 
whom  now,  that  is,  in  the  time  of  the  New 
Testament,  with  the  Father  and  the  Holy 
Ghost,  with  whoin  he  is  one  God,  the  holv 
Catholic  church  throughout  the  whole  world 
doth  not  cease  to  offer  the  sacrifice  of  bread 
and  wine  in  faith  and  charity.  For  in  those 
carnal  sacrifices,  there  was  a  figuring  of 
the  flesh  of  Christ,  which  he  bein?  with- 
out sin,  was  to  offer  for  our  sins,  and  of 
the  blood  which  he  was  to  shed  for  the 
remission  of  our  sins.  But  in  this  sacrifice 
there  is  a  thanksgiving  and  commemoration 
of  the  flesh  of  Christ,  which  he  offered  for  us 
and  of  the  blood,  which  the  same  God  hath 
shed  for  us.  Of  which  Paul  in  the  Acts  of  the 
Apostles  saith :  Take  heed  to  yourselves, 
and  to  the  whole  flock,  over  which  the  Holy 
Ghost  hath  made  you  bisliops,  to  rule  the 
church  of  God,  which  he  hath  purchased 
with  his  own  blood.  Therefore  in  those  sa- 
crifices it  was  signified  figuratively,  what  was 
to  be  given  unto  "us  ;  but  in  this  sacrifice  it  is 
evidently  showed  what  is  already  given  unto 
us.  In  those  sacrifices  the  Son  of  God  was 
foreshowed.that  he  should  be  slain  for  uniiodiv 
men  ;  but  in  this  he  is  declared  that  he  hnth 
been  already  slain  for  imirodly  men,  as  the 
Apostle  witnesscth,  that  Christ  when  we  were 
yet  weak,  according  to  the  time,  died  for  un- 
godly men,  and  that  when  we  were  his  ene- 
rnies,  we  were  reconciled  to  God  by  the  death 
of  his  Son."  In  this  saying,  mark  that  he 
calleth  the  sacrament  the  sacrifice  of  bread 
and  wine  ;  that  the  same  is  offered  tn  Christ 
I  by  the  whole  church  as  a  thanlcsjiving  and 
commemoratio'i  of  the  death  of  Christ,  that 
I  the  death  of  Christ  is  showed  therein,  and 
I  not  that  Christ  is  showed  as  killed,  but  that 
'  he  hath  been  killed.    All  which  is  manifestly 


m 


HEBREWS. 


against  the  sacrifice  of  the  mass,  in  which 
neither  bread  nor  wine  is  sacrificed,  not  to 
Christ,  but  Christ  himself"  is  said  to  be  sacri- 
ficed to  liis  Father,  not  by  the  whole  church, 
but  by  the  priests  only,  not  ns  a  thanksgiving 
only,  and  commemoration  ni' Christ's  death, 
but  as  the  selfsame  host,  oblation  and  sacri- 
fice that  was  done  on  the  cross.  By  all  which 
it  is  evident  that  he  speakeihnot  of  the  sacri- 
fice of  the  mass,  but  ot  the  celebration  of  the 
Lord's  Supper,  which  is  a  spiritual  sacrifice 
of  thanksgiving,  and  not  the  same  sacrifice 
that  was  done  upon  the  cross  but  figuratively, 
sacramentally,  and  improperly.  And  what 
should  Gregory  Nazianzen  mean  by  "the 
priest  mingling  himself  with  the  great  pas- 
sions of  Christ,"  but  his  contemplation  of 
them  to  stir  up  himself  and  his  people  unto 
thanksgiving  for  them  ?  For  the  sacrifice  of 
Christ's  death  he  calleth  "  that  great  and  un- 
sacrificable  sacrifice,  or  which  cannot  be  sa- 
crificed again."  Therefore  he  speaketh  di- 
rectly against  your  Popish  sacrifice,  which 
you  say  to  be  the  same  that  was  done  upon 
the  cross.  The  words  of  Anibrose  be  these  : 
"  Beloretime  a  lamb  was  ofl'ered,  a  calf  was 
offered,  now  Christ  isoffered,  but  he  is  ofl'ered 
as  a  man,  as  receiving  passion,  and  he  ofier- 
eth  himself  as  a  priest,  that  he  may  forgive 
onr  sins.  Here  in  an  image,  there  in  truth, 
where  he  maketh  intercession  with  the 
Father,  as  an  advocate  for  us  "  Is  it  not 
manifest  in  these  words,  that  Christ  is  not 
now  offered  in  truth,  but  in  an  image  and  rep- 
resentation of  his  death,  because  the  sacra- 
ment is  a  preaching  or  showing  of  his  death 
until  he  come  ? 

As  to  the  counterfeit  epistle  of  Alexander, 
although  it  deserve  no  answer,  yet  the  w'ords 
you  cite,  do  not  prove  your  saying.  For  the 
passion  of  Christ  is  celebrated  by  the  Sacra- 
ment of  the  body  and  blood  of  Christ:  yet 
the  sacrament  is  not  the  same  sacrifice  that 
was  done  on  the  cross  and  can  never  be  re- 
peated. Gregory  meaneth  no  otherwise  that 
Christ  suffereth  again,  than  Paul  when  he 
fiaith  Christ  was  crucified  among  the  Gala- 
lians,  GaL  3.  that  is,  his  passion  and  death  is 
plainly  showed,  not  actually  renewed,  nor 
Christ  suffering  any  thing  indeed,  but  figura- 
tively and  improperly.  Hesychius  speaketh 
undoubtedly  of  the  sacrifice  of  Christ's  death, 
and  his  words  are  these  ;  "  Not  one  sin  only, 
but  many  sins  are  fbrniven  us  by  the  sacrifice 
of  the  only  begotten  Son,  that  is  to  say,  the 
pardoning  of  all  mankind,  life  in  perfect  phi- 
losophy or  wisdom,  and  a  singular  introduc- 
tion of  the  mysteries  of  the  New  Testament, 
to  the  exemplars  and  figures  of  which  ihe 
sacrifices  which  are  assigned  to  the  person 
of  the  high  Priest,  were  offered,  most  of  all 
showing  the  shadow  of  heavenly  things,  by 
those  things  whii-h  were  done  upon  earth." 
Is  it  now  the  sacrifice  of  the  mass,  or  Christ's 
death,  by  which  all  sins  are  forgiven,  all  man- 
kind pnrdiined,  the  mysteries  of  the  New  Tes- 
tament are  brought  in  '>.  The  same  father, 
speaking  afterward  of  the  sacrament,  saith, 
it  18  "  both  bread  and  flesh,"  meaning  the  one 


properly,  the  other  figuratively  and  sacra- 
mentally. Wherefore  I  say  again,  that  you 
have  cited  the  sayings  of  the  lathers  without 
all,  which  make  against  you  very  plainly. 
And  that  the  fathers  call  the  sacrament  an 
unbloody  sacrifice,  they  do  plainly  distinguish 
it  in  kind,  and  not  only  in  manner  of  sacrifi- 
cing, Irom  the  bloody  sacrifice  of  Christ's 
death.  For  by  that  was  remission  of  sins,  by 
the  other  could  be  no  remission  of  sins,  be- 
cause without  shedding  of  blood  there  can  be 
no  remission  of  sins.  Therefore  the  fathers 
calling  the  sacrament  an  unbloody  sacrifice, 
did  plainly  declare  that  it  was  no  propitiatory 
sacrifice,  but  a  sacrifice  of  thanksgiving,  and 
remembrance  of  Christ's  death.  Which  Cal- 
vin knew  right  well,  and  therefore  saith,  that 
the  Papists  did  wickedly  abuse  those  speeches 
to  maintain  a  sacrifice  of  their  own  invention. 
Yea  he  saith  it  is  a  devilish  invention,  that 
Christ  should  be  often  sacrificed,  seeing  he 
cannot  die  often,  and  without  death  there  can 
be  no  sacrifice  tor  sin.  These  things  are  so 
plain  in  the  Apostle,  that  they  need  no  expo- 
sition ;  yet  all  the  fathers  agree,  that  there  is 
but  one  sacrifice  propitiatory  for  sins,  namely, 
the  death  of  Christ.  Chrysostom  saith  there- 
fore, that  the  supper  is  "  rather  a  remembrance 
of  a  sacrifice"  than  a  sacrifice  indeed.  Horn. 
17,  which  is  the  meaning  of  the  rest  of  the 
fathers  when  they  call  it  a  sacrifice.  Or  if 
they  meant  otherwise  than  the  Apostle 
teaclieth  so  plainly,  we  may  withouf  pride 
say  with  Calvin,  it  is  not  to  be  regarded 
what  any  man  hath  said,  but  what  the  Holy 
Ghost  saith,  of  whom  all  men  ought  to  learn 
to  speak. 

Chapter  10. 
1.  The  sacraments  and  ceremonies  of  the 
old  law,  were  shadows  of  Christ's  only  sacri- 
fice and  the  virtue  thereof,  not  of  our  sacra- 
ments, as  it  is  manifest  in  the  lOih  verse. 
Neither  do  the  sacraments  of  the  New  Tes- 
tament, contain  or  give  grace,  justification, 
and  life,  to  the  worthy  receivers,  but  are 
certain  testimonies  of  grace,  justification, 
and  life,  given  to  God,  reconciled  to  us  by 
the  only  sacrifice  of  Christ's  death.  And  so 
were  the  sacrifices  and  ceremonies  of  the  Old 
Testament  to  the  worthy  receivers,  as  effec- 
tual to  assure  the  fathers  of  grace,  justifi- 
cation, and  life  everlasting,  by  the  death  of 
Christ,  as  our  sacraments  are  to  us.  Al- 
though in  respect  of  more  clear,  plain,  and 
lightsome  signification,  our  sacraments  do  far 
exceed  the  sacraments  of  the  Old  Testament. 
And  so  the  Gospel,  with  the  sacraments  there- 
of, may  be  called  an  express  image  or  f  rm 
of  good  things,  in  respect  of  the  law  with 
the  ceremonies  thereof,  which  was  but  a  sha- 
dow of  them.  The  sacrifice  of  the  mass  hath 
no  ground  in  the  word  of  God,  and  is  di- 
rectly contrary  to  the  only  sacrifice  of  Christ's 
death  once  ofl'ered  for  all,  is  no  express  form, 
or  representation  of  Christ's  death,  but  an 
apish  counterfeiting  of  Christ's  actions  con- 
cerning the  ceremonies,  and  concerning  the 
doctrine  of  it,  a  moat    horrible  blasphemy 


iiLnr.;:v.\=. 


343 


against   the   perfection    and  sufficiency    o( 
Christ's  only  sacrifice. 

'2.  The  Hebrews  to  whom  the  apostle 
writeih  were  Christians,  and  therefore  could 
have  no  such  gross  opinion  of  the  sacrifices 
ol  the  law,  which  no  faithtui  Jew  iiad  before 
the  coming  of  Christ.  Therefore  they  be- 
lieved that  all  those  sacrifices  took  their  ef- 
fect, only  ot  the  death  of  Christ.  Yet  they 
thought  they  must  be  still  ofi'ered,  to  apply  the 
virtue  of  his  death  unto  them.  But  the  apostle 
declareth,  that  alter  the  sacrifice  of  Christ 
once  offered,  whereby  all  sins  are  taken  away, 
there  are  ineans  by  God  appointed,  to  ap- 
ply the  virtue  thereof  to  every  person,  but 
all  sacrifices  for  sin  must  needs  cease.  How- 
beit  you  say,  "That  Christ's  death  being  once 
applied  to  man  by  baptism,  wipeth  away  all 
sins,  S^c,  though  for  new  sins,  other  re- 
medies be  daily  requisite."  Where  your 
speech  is  doubtful,  whether  you  mean  other 
remedies  than  the  death  of  Christ,  or  other 
remedies  than  baptism.  In  truth  not  the  ex- 
ternal iicl  of  baptism,  but  the  inward  working 
of  God's  Spirit,  washeth  away  all  sins  in  the 
elect,  by  the  virtue  of  Christ's  death,  which 
is  testified  and  confirmed  unto  us,  by  the  out- 
ward sacrament  of  baptism.  The  virtue  of 
which  application  by  God's  Spirit,  in  our  re- 
generation, cxiendeth  not  only  to  the  sins 
past,  but  to  all  infirmities  to  come.  And  the 
sacrament  of  baptism  is  a  seal  for  confirma- 
tion of  our  faith,  of  remission  of  our  sins 
committed  after  baptism  received,  when  we 
are  penitent  for  them,  as  well  as  of  sins  com- 
mitted before  :  seeing  it  hath  relation  to  the 
death  of  Christ,  whereby  all  our  sins  are  for- 
given. Therefore  although  the  ceremony  of 
baptism  ought  not  to  be  repeated,  yet  the  vir- 
tue of  Goers  Spirit  testified  thereby,  that  we 
are  born  again  tobe  the  sons  of  God,  remaineth 
unto  our  life's  end,  and  unto  eternal  life.  Al- 
though, for  further  confimation  of  our  faith, 
and  assurance  of  our  perpetual  conservation 
in  the  body  of  Christ,  whereunto  we  are  en- 
grafted by  baptism,  the  mercy  of  God  hath 
added  another  sacrament  of  our  spiritual 
nourishment  and  feeding  with  the  very  body 
and  blood  of  Christ  crucified.  Not  as  a  new- 
sacrifice  for  sin,  nor  as  a  reiteration  of  that 
only  sacrifice  of  Christ's  death,  but  as  an  un- 
doubted pledge  of  his  grace,  whereby  we 
are  assured  that  we  are  not  only  born  again 
to  be  his  children,  but  also  are  fed  with  the 
food  of  life  and  immortality,  that  we  might 
always  continue  in  the  state  of  God's  children, 
even  until  we  are  put  in  possession  of  our 
heavenly  inheritance.  Therefore  there  is 
none  other  remedy  for  sins  committed  after 
baptism,  but  the  sacrifice  of  Christ's  death  : 
the  virtue  and  torce  whereof  is  inwardly  ap- 
plied unto  every  person,  on  God's  behalf  by 
his  Spirit,  on  man's  behalf,  in  them  that  have 
understanding  by  faith  in  his  word  preached, 
and  testified  outwardly,  by  the  holy  sacra- 
ments of  baptism  and  the  Lord's  Supper. 
That  the  Jewish  sacrifices  were  no  sacrifices, 
no  man  in  his  right  wits  would  affirm,  but  the 
repeating  of  them  argueth,  that  ihey  were 


imperfect  sacrifices,  that  did  not  take  away 
sin.  So  the  repeating  of  the  sacrifice  of  the 
mass  declareth,  that  sin  is  not  taken  away  by 
it,  yea  it  doth  blasphemously  imply,  that  sin 
is  not  taken  away  by  the  death  ol  Christ. 
For  remission  of  sins  once  obtained,  "there 
remaineth  no  more  sacrifice  for  sin,"  verte 
IS.  If  therefore  remission  of  sins  were 
obtained  pertectly  by  the  death  ot  Christ, 
the  mass  is  no  sacrifice  for  sins.  If  the 
mass  must  needs  be  a  sacrifice  for  sins,  then 
remission  of  sins  was  not  obtained  by  the 
death  of  Christ.  "But  the  popish  church's 
sacrifice,"  you  say,  "  is  of  another  kind  than 
those  of  the  Jews,"  and  you  say  right.  For 
they  were  ordained  by  God  to  be  holy  sacri- 
fices and  sacraments  of  remission  of  sins,  by 
the  only  perfect  sacrifice  of  Christ's  death', 
but  yoin-  sacrifice  hath  no  institution  of  God, 
and  IS  blasphemous  a<:ainst  the  only  sacrifice 
of  Christ's  death.  Where  you  say,  "  He 
maketh  no  opposition  betwixt  it  and  Christ's 
death  or  sacrifice  on  the  cross  in  all  his  epis- 
tle." I  answer,  he  maketh  such  opposiiioi\ 
as  is  between  contradictories,  sacrifice  and 
no  sacrifice.  For  Christ's  death  being  the 
only  sacrifice  for  sin,  there  remaineth  now  no 
sacrifice  for  sin,  whereas  between  the  sacri- 
fices of  the  Law,  and  Christ's  sacrifice,  he 
maketh  such  opposition  as  is  between  rela- 
tives. Because  all  these  sacrifices  did  sig- 
nify this  only  perfect  and  absolute  sacrifice. 
"  But  rather,"  you  say,  "as  a  sequel  of  that 
,  one  general  oblation,  covertly  always  he  in- 
!  t'erreth  the  same."  It  is  a  very  covert  illa- 
'  tion,  that  by  no  argument  can  be  deduced  out 
of  his  words  or  sentences.  And  it  is  a  mon- 
strous sequel,  that  one  only  sacrifice  but  once 
offered,  never  to  be  reiterated,  after  which 
there  remaineth  no  sacrifice  for  sin,  should 
draw  after  it  another  sacrifice,  to  be  repeated 
ten  thousand  times  every  day.  "  But  it  is  the 
selfsame  host,"  you  say,  "  and  offering,  that 
was  done  upon  the  cross  in  a  different  man- 
ner, and  continually  is  wrought  by  the  same 
priest."  But  the  text  is  plain,  that  Christ  of- 
fered himself  but  once,  and  that  was  upon  the 
cross,  and  by  that  one  oblation,  he  made  per- 
fect forever  all  that  are  sanctified.  There- 
fore vour  device  of  a  different  manner,  cannot 
stand  with  the  scripture,  by  which  it  follow- 
eth  that  Christ  offered  not  himself  once  only, 
but  twice  in  his  own  person,  and  a  thousand 
thousand  times  by  popish  priest'".  Seeing 
you  have  no  grounfl  in  the  word  of  G.id  to 
warrant  this  your  oti'ering  in  a  different  man- 
ner, you  may  as  well  invent  ten  thousand  dif- 
ferent manners  in  which  Christ  hath  or  doth 
offer  himself  so  ofien,  to  elude  that  which  the 
Holy  Ghost  speaketh  so  plainly  of  Christ's  one 
oblation  but  once  offereo.  as  you  have  invent- 
ed this  one  different  manner.  But  seeing  the 
scripture  testifieth,  that  perfect  redemption  is 
WTOughtby  that  one  oblation  of  Christ  on  the 
cross,  what  need  or  use  is  there,  that  Christ 
should  be  often  offered  in  any  different  nnn- 
ner?  vvhere  was  it  ever  heard  in  the  scripture 
that  one  sacrifice  should  be  offered  by  two 
priests  ?  For  you  say,  that  your  popish  sacri- 


341 


HEBREWS. 


fice  "is  conlinually  wrought  by  the  selfsame 
priest,  Clirist,"  and  yet  you  stoutly  defend, 
tliat  it  is  ottered  bv  the  popish  priest  ihat  saith 
mase,  who  is  a  priest  alter  ihe  order  of  Mel- 
chisedec,  to  oiler  up  ihis  sacrifice,  as  Christ 
himself  was.  How  can  these  blasphemies 
and  absurdities,  with  any  coi.seience  be  main- 
tained ? 

4.  The  fruit  of  Christ's  death  w^as  never  ap- 
plied to  the  carnal  .lews,  which  made  such 
account  of  their  sacrifices,  without  relaiionto 
Christ  s  death.  But  to  them  that  esieenied 
ri''htly  of  the  sacrifices  of  ihe  law,  the  fruit  of 
Christ's  death  was  applied,  as  it  is  unto  us  by 
the  Spirit  of  God  and  taiih,  testified  and  con- 
firmed by  those  sacraments. 

5.  He  meaneth,  that  God  would  no  host  nor 
sacrifice  tor  sin,  to  work  satisfaction  and  re- 
conciliation, but  only  tiie  sacrifice  of  Christ's 
body  upon  the  cross.  Whereof  the  legal  sa- 
crifices were  figures  and  shadows.  As  for 
the  popish  sacrifice  of  Chrisi's  body  upon  the 
altar,  it  is  a  blasphemous  device  of  AnticliHst, 
whereof  the  scripture  never  speaketh. 

f>.  'J'he  scripture  testifieth,  that  Christ's 
body  was  made  for  his  one  and  only  oblation 
upon  the  cross,  and  not  for  any  second  obla- 
tion, or  infinite  repetitions  of  the  same  obla- 
tions upon  the  aliar.  And  the  necessity  of  his 
humanity,  to  be  a  priest,  and  lo  have  a  sacri- 
fice, God  he  thanked,  we  understand  suf- 
ficiently, as  also  the  necessity  of  his  divinity, 
to  make  his  ministry  and  sacrifice  acceptable. 
"But  that  Christ's  body  was  given  him,  not 
only  to  be  the  sacrifice  upon  the  cross,  but  j 
also  upon  the  altar,  Augustin  affirmeth.''  If ; 
Augusiin  affirm  that  for  which  he  hath  no  i 
warrant  in  the  scripture,  his  affirmation  is  no  j 
ground  to  build  our  faith  upon.  But  his  words 
being  rightly  understood  according  to  his 
meaning,  which  he  deciareth  at  large  in  other 
places  diiih  nothing  avail  to  confirm  the  popish 
sacrifice.  For  in  the  former  |)lace  he  meaneth, 
that  the  sacrifice  of  Christ's  body,  was  but  { 
once  offered  by  himself  upon  the  cross.  Yet 
he  instituted  in  the  sacrament  a  table,  for 
participation  of  the  same  body  then  sacrificed 
winch  continueth  to  the  end  of  the  world, 
wherein  Christ  is  not  properly  sacrificed, 
again,  but  the  feast  of  Christ's  only  sacrifice, 
for  participation  is  continued  in  a  holy  me- 
morial. For  we  must  not  think  that  Aul'us- 
lin  would  apply  that  scripture  to  the  Lord's 
Supper,  which  the  Apostle  so  evidently  and 
properly  applied  to  the  death  of  Christ.  There- 
fore he  useih  the  word  sacrifice  in  such 
speeches  improperly,  for  a  sacrament  or  holy 
sign  of  that  sacrifice,  not  for  a  sacrifice  indeed. 
As  he  deciareth  De  Civil,  lib.  10.  cap.  20.  say- 
ing. "  Bv  this  he  is  a  priest,  he  himself  ofTer- 
ing,  and  \ie  himself  being  the  oblation.  Of 
which  thing,  he  would  have  the  daily  sacrifice 
of  the  church  to  be  a  sacrament,  seeing  he  is 
the  head  of  his  own  bodv,  and  she  is  the  body 
of  her  own  head,  as  well  she  by  him,  as  he  by 
her,  being  accustomed  to  be  offered."  In 
thone  words  he  deciareth  first,  that  the  Lord's 
niinper  iH  improperly  called  a  sacrifice,  when 
indeed  It  IH  a  sacrament  of  the  only  oblation 


of  Christ.  Secondly,  th'at  in  this  sacrament  is 
ofl'ered  not  a  sacrifice  propitiatory  lor  sin,  but 
a  spiritiial  sacrifice  of  ihaLksgiving,  lor  ihe 
redemption  of  the  church,  which  is  spiritually 
oflt-red  by  Christ  in  this  sacifice,  as  Christ  is 
offered  by  the  church.  His  meaning  also,  of 
the  use  of  this  term  saciifiee,  he  showeih 
Episl.  23.  Bonifacio.  "Was  not  Christ  offered 
but  once  only  in  himself?  and  yet  in  a  sacra- 
ment, he  is  not  only  offered  for  tbe  people,  at 
eyei-y  solemnity  of  Easter,  but  every  day. 
Neither  doth  -he  lie,  that  being  asked  the 
(juestion,  doth  answer,  that  he  is  offered-  For 
if  sacraments  had  not  a  certain  similitude  of 
those  things,  whereof  they  be  sacraments, 
they  ?hf:nld  imt  be  sacraments  at  all.  And  of 
;'ii  -  >iii:iiiii  li,  , !  .1  iiie  most  part,  they  receive 
!-'  I,  I'  '  ■  <-  i,  !,, HITS  themselves.  There- 
1''  I  .,(!:.■  ',  .111  manner,  the  sacrament 
o.  :iit  Uwuv  .)l  Ciiii-i  IS  iLebodyof  Christ,  the 
sacrament  oi  the  blood  ol  Cliiis-  is  the  blood 
of  Christ,  so  the  sacrament  of  faith  is  laith." 
It  is  most  clear  by  this  saying,  thai  the  sacra- 
ment was  called  a  sacrifice  improperly^  be- 
cause it  is  a  sacrament  or  holy  sign  of  the 
only  sacrifice  of  Christ's  death,  a.»  also  it  is 
called  the  body  of  Christ,  because  it  is 
a  sigi.  and  sacrament  iheTeo*.  .  The  place 
of  Augustin,  De  Trinitat.  Uber  4.  cap.  14. 
is  most  impudenily  alleged,  to  prove  that 
Christ's  body  was  given  him  to  be  sacrificed 
upon  the  altar,  where  Augusiin  speaketh  only 
of  the  -sacrifice  of  Christ's  death,  whereof  he 
spake  in  the  chapter  before,  where  he  saith: 
"  By  his  death,  liiat  one  mo:<t  true  sacrifice 
offered  for  us,  \\lia;  sins  soever  there  was, 
for  which  the  principalities  and  powers  held 
us  by  right,  to  suffer  punishment,  he  purged, 
abolished,  extinguished,  and  by  his  resurrec- 
tion into  a  new  life,  he  called  us  that  are  pre- 
destinated, and  being  c.-illed,  he  justified  us, 
and  being  justified,  he  glorified  us."  There- 
fore it  is  true  that  it  is  cited  in  the  decrpes  of 
Augustin,  de  con.''ec.  ^isl.  2.  cap.  hoc  est.  "  That 
offering  of  his  flesh,  which  is  made  by  the 
priest's  hands,  is  called  the  passion,  death, 
crucifying  of  Chrisi,  ndt  in  truth  of  the  thing, 
but  in  a  signifyii'L'  niysie-rv. 

8.  By  the  sacriti'-e  ol  Christ  once  offered, 
all  hosts  and  sacrilices  are  taken  away  :  as 
the  words  of  the  text  are  manifest,  seeing  we 
are  sanctified  by  the  oblation  of  (lie  body 
ofChist  once  offered,  ver.  10.  That  which 
cometh  in  place  therefore  of  the  f)ld  sacri- 
fices of  the  law,  is  the  one  only  oblation  of 
Christ's  body,  which  was  once  offered,  and 
neither  can,  nor  need  ever  to  be  offered  any 
more. 

That  the  Hebrews,  to  whom  the  Aposilfe 
writeth,  in  that  they  were  Christians,  did  re- 
fer their  .sacrifices  to  Christ's  only  oblation, 
as  all  faithful  .lews  did  before  Christ's  coming 
in  the  flesh  I  have  often  proved  :  for  else 
they  should  have  been  no  better  than  carnal 
.Tews.  And  this  to  deny  is  intolerable,  both 
ignorance  and  impudence  in  these  Rh(  mish 
Papists.  The  words  of  the  Apostle  spoken 
in  defence  and  declaration  of  the  value  and 
efficacy  of  the  sacrifice  of  Christ's  death 


HEBREWS. 


345 


once  offered,  and  never  to  be  repeated,  do  of 
themselves  overthrow  your  blasphemous  sa- 
crifice ot  ihe  mass:  iherelore  we  do  no  way 
abuse  them.     Wlierefore,  whereas  you  say, 
"The  Apostle's  reasons  of  many  priests,  and 
otten  repetuion  of  the  same  sacrifices,  con- 
cerneth  I'le  sacrifices  ot  the  law  only,"  it  is 
false,  for  they  make   also  and  much  more, 
agaiirst  all  the  false  sacrifices  of  the  Gentiles, 
and  all  other  false  sacrifices,  whatsoever  the 
devil   should   afterward  invent  by  Heretics. 
Tnerefore  Augustin  saith.    "To  this  highest 
and  true   sacrifice,  all   false   sacrifice   have 
given   place."   De  civil,  lib.  10.  c.  20.    Again 
the  Apostle's  reasons  do  so  make  against  the 
many  Priests  and   often   sacrifice  ot  the  law, 
that  they  must  give  place  to  the  only  Priest 
and  sacrifice  once  offered  by  Christ :  whereas 
if  there  be  infinite  Priests  and  sacrifices,  or 
one  s;icrifice  infinitely  repeated  in  the  New 
Testament,  the  Apostle's  resisons  make  nothing 
against  the  inuliitude  ot  Priests  and  sacrifices 
of  the  law.    That  "  he  speaketh  no  word  of 
the    sacrifice   of   the  mass,"   it  is  because 
tl.ere   is  none   such,  but  against  that    lalse 
fiction  of  such   a  blasphemous  sa(;rifice,  he 
speaketh  often   when    he    speaketh   of  the 
singular  priesthood    of   Christ,   and   of   his 
one  oblation  once  ofiered,  whereby  eternal 
redemption  is  found,  and  of  the  impossibility 
of   reiterating   the    same   sacrifice,   because 
Christ  can   die   no  more.    Where  you   say 
your  popish  sacrifice  and   sacrificing  priest- 
hood, "  IS  of  Christ's  institution  to  be   done 
daily  unbloodily,"  you  have  no  word  ot  God 
to  prove  such  institution  or  manner  of  obla- 
tion ;  wherefore  it  is  nothirig  else  but  a  blas- 
phemous invention  of  Antichrist,  to  deface 
the  glory  of  Christ's  only  sacrifice.    As  for 
the  judgment  of  all  antiquity,  if  it  were  con- 
trary to  so  clear  light  of  the  truth,  as   is  ex- 
pressed in  plain  words  and  most  evident  rea- 
sons in   this  Epistle,  it  were  nothing  to  be 
regarded.     But  as    I    have  often  said   and 
proved  the  ancient   fathers,  although  they  do 
improperly  use  the  word  of  sacrifice,  for  that 
which  is  but  a  sacrament  and  commemoration 
of  the  only  sacrifice  of  Christ  once  offered  on 
the  cross  :  yet  do  they  expound  themselves  at 
one  time  or  another,  that   they  mean  it  to  be 
only  a  sacrament,  not  a  sacrifice  propitiatory 
indeed,  or  else  a  spiritual  sacrifice  of  praise 
and  thanksgiving.  That  you  say  our  arguments 
were   answered  twelve  hundred  years  ago, 
jt  is  false  :  for  none  of  the  fathers  of  that  age 
acknowledged   your   popish  sacrifice  of  the 
mass.    The  words  that  are  ascribed  to  Am- 
brose, are  the  same  which  are  found  in  the 
commentary  of  Chrysostom   upon    the   He- 
bre\ys,  and  do  plainly  declare  that  the  cele- 
bration of   the  Lord's  Supper  is  improperly 
called  a  sacrifice,  beinii  indeed  a  commemo- 
ration of  the  only  sacrifice  of  Christ's  death  : 
and  therefore  it  toUoweth,  that  it  is   rather  a 
memory  of  that  sacrifice,  than  a  sacrifice  in- 
deed.   "  We  offer  not  another  sacrifice,  as  the 
high  Priest,  but  the  same  alvvav.s,  but  rather 
we  work  the  remembrance  of  a  sacrifice." 
Thus  Ambrose  and  Chrysostom  do  plainly 


confess,  that  the  sacrament  is  improperly 
called  a  sacrifice,  which  is  rather  an  exem- 
plar, a  remembrance,  or  memorial  ot  that 
sacrifice  of  Christ.  The  saying  of  Friniasius 
also  you  do  falsify,  by  gelding  out  these  words 
which  do  expound  his  mcaninL'.  For  these 
are  his  word.s.  "  What  then  shall  we  say? 
do  not  our  priests  the  same  thing  daily,  whde 
they  offer  sacrifice  continually  ?  they  ofl'er  in- 
deed but  for  the  remembrance  of  his  death. 
And  because  we  sin  daily,  and  have  need 
daily  to  be  cleansed,  because  he  cannot  now 
die,  he  hath  given  us  this  sacrament  of  his 
body  and  blood,  that  as  his  passion  was  the 
redemption  and  absolution  of  the  world:  so 
also  this  oblation  may  be  redemption  and 
cleansing,  to  all  that  ofler  it  in  true  faith,  and 
have  a  good  intention. 

He  saith  not,  that  the  priests  offer  a  sacri- 
fice propitiatory  for  sin,  but  they  are  said  to 
offer  sacrifice  nnproperly :  for  they  offer  not 
absolutely  but  unto,  or  tor  the  remembrance 
of  Christ's  des^h. 

He  saith,  that  Christ  hath  given  this  sacra- 
ment of  his  liody  and  blood,  that  by  true  faith 
we  might  a[)p!y  the  benefit  of  redemption  by 
Christ's  death' unto  us,  seeing  the  sacrament 
is  a  seal  of  God  added  to  his  word,  to  confirm 
our  faith.    And  this  is  the  true  meaning  of 
Primasius,    howsoever  by   leaving  out  and 
altering  his  words,  you  would  enforce  him  to 
say  another   thing.    Neither  doth  Bede,  al- 
though he  lived  in  a  superstitious  time,  Ions: 
after  Antichrist  did  openly  show  himself,  call 
the  mass,  the  everlasting  redemption  of  body 
and  soul ;   but  saith,  that  upon  the  credit  of 
the  report  of  one  Imma,  a  meet  argument  for 
such  a  conclusion,  which   said  he  was  deli- 
vered of  his  bonds,  wherein  he  was  held  pri- 
soner, so  often  as  his  brother  Tunna  caused 
mass  to  be  said   for  him,   supposing  he  had 
been  dead  :  "  Men  understood,  that  the  health- 
ful sacrifice  availed  to  redemption  both  of  soul 
and  body  everlasting."    The  like  fable  telleth 
Gregory,  horn.  37.  (>i  Evani;.     The  words  of 
Primasius  that  fcdiow  do  show,  that  Christ  is 
daily  received  whole  of  every  one  of  the  faith- 
ful, that  recciveth  the  sacrament  worthily  by 
his  divine  power,  not  altering  the  nature  of 
Christ's  body,  but  by  feeding  them   with  it 
spiritually  through  faith.     The  other  saving 
borrowed  out  of  Chrysostom  by  Theophvlact, 
Oecumenius,  and  the  rest,  doth  manifestly  de- 
clare, that  those  fathers  called  the  celebration 
of  the  Lords  Supper,  by  the  name  of  a  sacri- 
fice improperly,  which  thev  contessed  to  be 
rather  a  remembrance  of  Christ's  only  once 
offered  sacrifice,  than  a  sacrifice  indeed,  as 
that  was.    'Wherefore  thousrh  they  yielded  to 
(he  term  that  was  commonly  received,  yet  ns 
well  in  their  commentaries  upon  this  epistle 
as  in  other  of  their  writings,  they  declared 
how  thev  understand  ihat  term  :  the  improper 
use  whereof  is  the  onlv  colour  that  you  have 
in  the  ancient  fathers  for  your  propitiatory  sa- 
crifice ;  but  in  the  scriptures  you  have  not  so 
much  as  the  shadow  or  colour  of  the  name  of 
sacrifice,  ever  applied  to  the  celebration  of 
the  Lord's  supper.    And  as   for  the  ancient 


346 


HEBREWS. 


liturgies,  they  have  not  sacrifice  in  them  of 
the  very  bodv  and  blood  ot  Christ,  but  only  a 
remembrance  ot  the  only  sacrifice  ot  Christ's 
death,  tor  which  tliey  otier  the  spiritual  sacri- 
fice ol"  praise  and  thanksgiving,  of  themselves 
and  all  that  they  have.  The  multitude  ot 
places  that  arc  quoted,  are  for  the  most  part 
answered  already  in  Luke,  cap.  22.  Seel.  5. 
The  rest  have  nothing  but  the  name  of  sacri- 
fice, which  how  it  was  understood,  I  have 
often  declared.  But  that  which  is  quoted  oiit 
of  the  first  Nicene  council  out  of  the  Greek  is 
this  :  "  In  the  holy  table  let  us  not  basely  at- 
tend the  bread  and  cup  set  before  us,  but 
lifting  up  our  minds,  let  us  understand  by  faith 
that  Lamb  of  God  which  takeih  away  the 
sins  of  the  world,  to  be  set  on  that  holy 
table,  to  be  unbloodily  sacrificed  of  the  priests, 
and  that  we  truly  taking  his  own  precious 
body  and  blood,  do  believe  these  to  be  mysti- 
cal tokens  of  our  redemption.  For  this  cause 
we  take  not  much,  but  little, that  we  may  know 
we  take  not  to  fill  us,  but  for  holiness."  The 
very  words  here  used  do  plainly  declare,  that 
Christ  is  not  really  offered  in  the  sacrament, 
but  aQvriiii,  without  sacriSce,  that  is,  by  a 
cominemoration  of  his  death  and  only  sacri- 
fice. The  like  v\-ords  they  have  of  baptism  : 
"  Dost  thou  see  water  ?  understand  that  the 
power  ol  God  is  hidden  in  the  waters." 
Where  every  man  seeth  that  the  w^ords  must 
be  understood  figuratively,  as  it  is  usual  in  sa- 
craments. In  the  libel  of  accusation  of  Dio- 
scorus,  exhibited  to  the  council  of  Chalcedon 
by  Ischyrion  a  deacon,  it  is  declared,  that 
whereas  the  Emperors  had  appointed  certain 
corn  to  be  given  to  the  cities  of  Lybia,  spe- 
cially that  of  it  the  sacrifice  might  be  offered 
and  the  rest  be  bestowed  upon  the  relief  of 
the  poor.  Dioscorus  sold  the  said  corn  at  ex- 
cessive prices,  so  that  of  it  "  neither  the  reve- 
rend and  unbloody  sacrifice  was  celebrated, 
nor  the  noor  relieved."  Here  is  nothing  but 
the  bare  term  of  host  and  sacrifice,  by  which 
is  meant  the  celebration  of  the  Lord's  Supper, 
whereof  the  multitude  did  often  communicate. 
For  else  a  small  quantity  of  corn  would  serve 
to  offer  the  popish  sacrifice  of  the  mass.  In 
the  council  of  Ancyra,  the  first  canon  e.xclu- 
deth  priests  from  exercising  their  office,  if 
they  have  sacrificed  to  idols,  among  which 
offices  offere,  to  offer  is  named:  wherebv  the 
celebration  of  the  Lord's  Supper  is  signified. 
In  the  fourth  canon  is  no  word  of  sacrificing, 
but  to  idols.  In  the  fifth  canon  is  decreed, 
that  they  which  in  rnourning  garments  and 
behaviour,  have  come  into  the  temple  of  idols, 
should  after  three  years'  repentance,  be  re- 
ceived to  the  communion  "  without  oblation  :"' 
that  is,  their  oblation  should  not  be  received, 
as  was  usual  to  be  received  of  other  Chris- 
ti.'ins  that  had  not  fallen  :  although  Balsamon 
thinkfih  it  to  be  meant  of  the  participation 
of  the  Lord's  Supper.  In  the  council  of  Neo- 
cesarea,  it  is  decreed,  that  in  presence  of 
the  bishop,  the  priests  should  "not  offer, 
nor  pve the  sanctified  bread,  nor  deliver  the 
cup.  '  VVhich  is  nothing  else,  but  to  offer 
the  sacrifice  of  praise  and  thanksgiving  in 


[  the  ministration  of  the  Lord's  Supper.  In  the 
I  council  of  Laodicea  it  is  decreed,  that  after 
I  tiie  priest  by  a  kiss  hath  given  peace  to  the 
bishop,  and  the  laymen  one  to  another,  then 
"  the  oblation  should  be  offered."  Which  whe- 
I  ther  it  be  the  distribution  of  the  Lord's  Sup- 
per, or  some  other  oblation ;  certain  it  is 
that  it  was  not  the  sacrifice  of  the  mass, 
which  is  done  before  the  Pax  be  given.  In 
the  2d  of  Carthage,  is  nothing  but  the  word 
sacrifcing ;  which  proveth  no  propitiatory 
sacrifice  of  the  body  and  blood  of  Christ.  In 
the  3d  of  Carthage  it  is  decreed,  "that  in  the 
sacraments  of  the  body  and  blood  of  our  Lord, 
nothing  more  be  ofiered  than  our  Lord  him- 
self delivered,  that  is  bread  and  wine  mixt 
with  water :  and  that  nothing  more  be  offe'ed 
in  the  sacrifices,  but  of  grapes  and  corn." 
This  decree  tcstifieth,  that  the  sacrifice  was 
of  bread  and  wine,  not  of  the  natural  body 
and  blood  of  Christ :  also,  that  Christ  deli- 
vered bread  and  wine,  which  overthroweth 
transubstantiation :  as  for  the  name  of  sacri- 
fice, we  have  sufficiently  declared  how  it 
was  used.  In  the  4th  of  Carthage,  is  nothing 
but  the  name  of  "  oblation,"  and  "the  conse- 
cration of  the  oblation  :"  which  proveth  that 
the  oblation  was  not  the  body  of  Christ :  for 
the  body  and  blood  of  Christ  is  not  consecra- 
ted, but  the  bread  and  wine  to  be  a  sacrament 
thereof.  The  counterfeit  fables  of  Andrew 
and  Martial,  are  worthy  of  no  answer.  Ori-* 
gen  speaking  of  the  bread  of  proposition, 
saith:  "If  these  things  be  referred  to  the 
greatness  of  the  mystery,  thou  shalt  find  that 
this  commemoration  hath  effect  of  great  pro- 
pitiation. If  thou  return  to  that  bread  which 
came  down  from  heaven,  and  giv'eih  life  to 
this  world,  this  bread  of  proposition,  whom 
God  hath  set  forth  to  be  a  propitiation  by 
faith  in  his  blood  :  and  if  thou  look  unto  that 
commemoration  of  which  our  Lord  saith  : 
Do  this  in  remembrance  of  me,  thou  shalt 
find,  that  this  is  the  only  commemoration  that 
maketh  God  merciful  to  men."  In  these 
words  he  doth  not  call  the  sacrament  a  sacri- 
fice, but  a  commemoration  :  which  as  it  is  a 
sacranient  of  Christ's  death,  whereby  only 
God  is  reconciled  unto  us,  so  it  confirmeth 
our  faith  in  that  reconciliation,  and  sacra- 
mentally  reconcileth  God  to  men.  Finally 
the  unlearned  are  to  be  admonished,  that  the 
participle  which  they  translate  here  in  the 
present  time  "offering,"  as  (hough  Christ  still 
offered,  is  in  the  Greek  of  the  preter  tense  or 
time  past,  and  should  have  been  translated 
after  he  hath  offered,  or  having  offered. 

18.  The  apostle  concludeth,  that  seeing  re- 
mission of  sins  is  obtained  by  the  sacrifice  of 
Christ's  death,  there  remaineth  now  no  more 
sacrifice  for  sin.  Thereof  it  foUoweth  invin- 
cibly, that  the  mass  is  not  a  sacrifice  for  sin  ; 
to  avoid  which  most  clear  consequence,  you 
say  most  impudently,  the  full  pardon  obtained 
in  baptism  is  called' an  oblation  for  sin.  So 
you  will  bring  in  the  sacrifice  of  baptism,  as 
you  do  the  sncrifice  of  the  mass.  Such  mon- 
strous conclusions  you  invent  to  obscure  the 
most  clear  light  of  the  truth.     For  it  is  most 


HEBREWS. 


manifest,  that  the  apostle  out  of  the  text  of 
scripture  rehearsed  immediately  before,  con- 
cluJeth,  that  all  oblation  is  now  taken  away, 
because  remission  of  sins  is  obtained  by 
Christ's  one  oblation  of  himself  upon  the 
cross.  Chrysostom  saith,  "  Therefore  he 
forgave  sins,  when  he  gave  the  testa- 
ment, he  gave  the  testament,  by  his  sacri- 
lice  ;  if  therefore  he  forgave  sins  by  one  sa- 
crifice, now  there  is  no  need  of  the  second." 
Theodoret  saith,  "  Where  there  is  remission 
of  these  things,  now  there  is  no  oblation  for 
sin ;  for  it  is  superfluous  after  remission  is 
given.  And  he  promised  remission,  saying, 
Their  sins  and  iniquities  I  will  no  more  re- 
member." Primasius  referreth  it  to  the  abo- 
lishing of  the  sacrifice  of  tlie  law,  but  the 
text  is  general  of  all  oblation,  and  the  same 
reason  e.xtendeth  to  all  other  sacrifices  that 
might  be  invented.  Photius  upon  this  te.\t 
saith,  "What  need  is  there  of  many  oblations, 
when  that  one  which  Christ  ofTered  is  suffi- 
cient to  take  away  sins  ?"  The  sacrifice  of 
the  mass  therefore,  can  never  stand  with  the 
truth  of  this  te.\t  to  be  a  sacrifice  for  sin. 

20.  To  dedicate  is  not  always  to  be  author 
and  beginner  of  a  thing.  We  read  that  di- 
vers men  have  been  authors  of  the  building 
of  the  temples,  which  other  men  have  dedi- , 
cated.  The  Greek  word  signifieth  also  to ; 
prepare,  and  so  doth  Ambrose  translate  it. 
And  you  falsely  belie  it,  to  say  we  hold 
with  any  heresy,  that  Christ  was  not  the  first 
man  that  entered  into  heaven  with  his  body, 
or  whole  humanity,  as  the  text  is ;  and  that 
dedicated  and  prepared  the  way  for  all  his 
members  to  enter  into  heaven,  both  with  their 
bodies  and  with  their  souls ;  by  virtue  of 
whose  death,  allthe  faithful  from  the  beginning, 
were  received  into  heavenly  rest  in  their  souls. 

26.  By  that  which  foUoweth  in  amplifica- 
tion of  this  sin  it  is  manifest,  that  the  apostle 
speaketh  not  of  every  voluntary  trespass,  but 
of  wilful,  obstinate,  and  contumelious  falling 
away  from  Christ,  which  is  sin  against  the 
Holy  Ghost,  and  shall  never  be  remitted, 
either  in  this  world  or  in  the  world  to  come. 
Therefore  this  text  favoureth  not  the  heresy 
of  the  Novatians,  which  denied  repentance 
after  baptism  for  any  offence.  "  But  it  is  most 
wicked  blasphemy,"  you  say,  "to  affirm,  that 
wilful  and  general  apostacy  can  never  be  for- 
given." You  must  charge  the  apostle  then 
with  blasphemy,  and  our  Saviour  Christ,  for 
their  words  are  plain  to  that  effect.  "  But  the 
meaning,"  you  say,  "is  only  to  terrify  the  He- 
brews, tliat  falling  from  Christ,  they  cannot  so 
easily  have  the  host  of  Christ's  death  applied 
unto  them."  His  meaning  indeed  is  to  terri- 
fy the  Hebrew,  but  he  feigneth  not  the  danger 
to  be  greater  than  it  is,  when  he  saith,  it  is 
impossible  for  them  to  be  renewed,  that  have 
sinned  against  the  Holy  Ghost.  He  wanted 
not  words  to  have  expressed  his  meaning,  if 
it  had  been  only  "  of  the  hard  sacramentafpe- 
nance,  satisfaction,  and  other  hard  remedies 
that  Christ  hath  prescribed  after  baptism," 
but  never  a  word  of  them  in  scripture.  He 
would  not  have  said,  it  is  an  impossible  thing. 


but  it  is  a  hard  matter.  Yea,  if  he  had  known 
how  easily  all  that  hard  penance,  satisfaction 
and  other  liard  remedies  may  be  released  by 
a  general  pardon  of  the  pope,  ajxena  et  culpa, 
he  could  not  justly  have  terrified  them  with 
the  difficulty  of  the  remedies.  For  the  host 
I  of  Christ's  death  is  not  more  easily  applied 
I  by  baptism,  than  all  penance  and  satisfaction 
I  is  released  by  a  pope's  pardon.  Therefore 
I  all  your  doctrine  of  hard  penance,  satisfu'-'ion, 
and  other  hard  remedies  after  baptism,  tend- 
eth  to  non  ■  other  end  but  to  advance  the 
pope's  pardon  above  the  passion  of  Christ. 
',  riiat  which  you  allege  out  of  Cyril,  is  the  sav- 
'  ing  of  lodocus  Clijtova;us,  author  of  those 
j  four  books  of  the  commentaries  upon  John, 
that  are  inserted  in  his  works,  to  supply  the 
I  want  of  so  many  books  of  Cyril  that  are  lost, 
i  Wherein  you,  that  so  often  charge  us  to  write 
and  reason  so  unlearnedly,  so  ignorantly,  so 
foolishly,  behave  yourselves  most  ridiculous- 
ly, ignorantly,  foolishly,  unlearnedly,  and  de- 
clare what  judgment  you  have  in  the  writings 
of  the  ancient  fathers.  We  confess  with 
Clictovoeus,  that  the  apostle  doth  not  take 
away  remission  of  sins,  ten  thousand  times 
committed  after  baptism,  but  to  them  that  are 
fallen  away,  he  denieth  renewing  by  repent- 
ance, such  as  is  testified  by  the  sacrament  of 
baptism.  Which  having  relation  to  the  only 
sacrifice  of  Christ's  death,  hath  always  power 
to  assure  us  of  remission  ot  sins,  if  we  do  not 
by  wilful  falling  away,  and  sinning  against  the 
Holy  Ghost,  make  the  death  of  Christ  inefTec- 
tual  unto  us. 

It  is  no  perilous  thing  to  read  the  scriptures, 
for  then  the  apostles  that  wrote  them  to  be 
read,  were  authors  of  the  peril,  but  for  igno- 
rant and  ungodly  men  rashly  to  follow  their 
fancy,  in  expounding  of  the  scriptures,  and  to 
interpret  them  so  as  they  be  contrary  one  to 
another,  which  in  the  word  of  truth  is  impos- 
sible. 

29.  Whosoever  dishonoureth  the  blood  of 
Christ  verily  shed  on  the  cross,  or  the  sacra- 
ment thereof,  which  is  the  seal  of  the  confir- 
mation of  the  New  Testament  in  the  same 
blood,  is  worthy  of  death  temporal  and  eter- 
nal, hiesych.  lib.  2.  cap.  16,  Origen  in  Hieroin. 
The  same  hath  Rabanus  Maurus,  in  Hier.  lib. 
7.  cap.  13. 

31.  Let  all  Christian  people  be  careful  not 
to  commit  sin,  and  of  such  sins,  as  through 
frailty  and  imoraiiee  they  have  fallen  inii',  let 
them  be  truly  penitent  in  this  life,  and  obtain 
mercy  by  the  only  satisfaction  o(  Christ,  or 
else  look  for  eternal  damnation,  bvihe  terri- 
ble sentence  of  God's  justice.  The  pain^ 
of  purgatory  are  but  a  vain  terrieuUinient, 
to  make  men  pay  dear  for  Popish  masses, 
merits,  satisfactions  and  pardons. 

34.  To  be  merciful  to  the  afilicted  for  true 
reliuion,  is  a  good  work, which  (Jod  willdoubt- 
less'largely  reward  of  his  promise,  not  of  the 
merit  thereof.  Therefore  no  trust  is  to  be  re- 
posed in  the  m"rit  of  good  works,  but  only  in 
the  mercy  of  God,  which  forgiveth  our  sins, 
and  rewa'rdeth  his  gifts  in  us,  not  our  merito 
or  deserts. 


IIEBilEWS. 


35.  Good  works  are  good  testimomes  of  i 
faith,  by  which  we  have  contidenoe  oi  salva- 1 
lion,  by  the  only  grace  of  God,  and  not  by  the  j 
niCiit  of  our  works:  yet  have  good  works  j 
great  reward,  grounded  upon  God's  promise,  ! 
mid  not  upon  the  worthiness  of  them.    And  ; 
confidence  in  this  place,  is  steadfastness  of' 
faith,  not  in  ih^^  merit  of  good  works,  hut  in 
tl)p  mercy   of  God,   who    hath  given  good 
works  to  be  fruits  of  faith.    Ambrose,  upon  [ 
verse  19,  saith,  "  Having  confidence,  brethren,  , 
wherein?    As  sins  cau^e  shame,  so  forgive-' 
ness  of  sins  causeth  confidence,  both  that  we  \ 
are  made  fellow-heirs,   and  that  we  enjoy  so 
great  love  "     And  upon  this  text  he  saith, 
"  Nothing  is  necessary  for  you,  but  that  you  [ 
stand   fast,    and    continue   in  your  strength, 
which  liath  great  reward  with  God."    Whioli  I 
words  Prima.suius  repeating,  saith,  " Nothing  I 
is  necessary  for  you,  but  steadfastness  in  your 
faith." 

Chapter  11. 
1.  The  apostle  dolli  not  give  here  a  perfect 
definition  of  faith,  but  describeth  it  so  far 
forth,  as  was  necessary  for  his  purpose  of  ex- 
hortation to  patience.  The  fulness  of  the  pro- 
mise, neither  the  fathers  before  Christ,  nor 
any  since  Christ,  have  yet  received  in  heaven, 
nor  shall  before  the  general  resurrection,  when 
all  the  elect  shall  be  made  perfect  together. 

1.  It  foUoweth  of  necessity  of  the  whole 
discourse  of  the  apostle,  that  every  one  of  the 
fathers  believed  that  his  sins  were  forgiven, 
and  that  he  should  be  saved.  For  no  sinner 
can  hope  to  have  reward  of  eternal  life  which 
God  promiseth,  except  he  believe  that  God 
hath  forgiven  his  sins,  which  deserve  eternal 
death.  I'hat  sectmasters  of  con'rnry  sects 
believe  that  they  shall  be  saved,  it  is  no  true 
faith  in  them  grounded  upon  God's  word,  but 
a  vain  per.suasion,  as  is  in  the  Turk.s,  Papists, 
and  !-uch  like,  Damasc.  Orlhodor.  fid.  lib.  4. 
cip.  1.  This  faith  is  a  substance  of  things 
that  are  hoped,  an  argument  of  things  that 
are  not  seen,  an  undoubted  and  unwavering 
hope  as  well  of  those  things  which  are  pro- 
mised unto  us  by  God,  as  of  the  obtaining  of 
our  petitions. 

1.  Faith,  is  of  such  things,  as  God's  word 
teacheth,  that  are  not  seen,  therefore  the  Ca- 
tholic Church,  and  the  perpetual  continuance 
thereof,  being  an  article  of  faith  is  not  seen. 
But  it  is  not  sufficient  that  a  thing  be  invisible, 
to  make  it  an  article  of  faith  ;  but  it  must  be 
grounded  upon  the  word  of  God.  Therefore 
that  carnal  maimer  of  presence  of  Christ's 
body  and  blood  in  the  sacrament  invisibly, 
bein"  not  taught  in  the  Scripture,  but  con- 
futed thereby,  is  no  article  of  faith,  but  a 
gross  heresy.  Yet  in  such  sort  as  Christ 
saith,  the  sacrament  to  be  his  body  and  blood, 
sacramentally,  to  assure  us  that  we  are  fed 
spiritually  with  the  very  body  and  blood  of 
Christ  unto  everlasting  life,  because  it  is 
taiidhl  in  the  word  of  God,  though  it  be 
neiihf-r  seen  with  the  eye,  nor  to  be  conceiv- 
ed with  the  cfirnal  reason  of  man,  yet  we  must 
undoubtedly  belifve  it. 


5.  Enoch  was  translated  by  God  out  of  the 
world,  and  died  not  after  the  common  manner 
of  men. 

6.  Seeing  God  hath  promised  to  reward  all 
good  works,  which  be  his  graces  and  gifts  in 
us,  not  fur  the  merit  of  the  works,  but  for 
Christ's  sake,  we  must  undoubtedly  believe 
that  God  will  reward  our  good  works,  yet  it 
followeth  not  that  we  are  just  by  them,  but 
only  by  faith  in  the  justice  of  Christ  imputed 
to  us.  Where  you  say,  "that  God  is  not  an 
accepter  or  imputer  of  that  which  is  not :"  it 
is  true,  if  you  mean  that  the  justice  of  Christ 
which  he  accepteth  and  irnputeth  to  us 
through  faith,  is  true  justice  ;  but  if  you  mean 
that  God  irnputeth  not  justice  unto  us,  except 
it  be  in  us,  you  set  yourself  directly  against 
the  apostle,  Rom.  4,  who  proveth  by  many 
arguments,  that  God  irnputeth  righteous- 
ness to  the  ungodly  man,  by  faith  without 
works. 

6.  Faith  causeth  our  works  to  be  good  and 
acceptable  to  God  of  his  mercy,  but  not  meri- 
torious of  their  worthiness,  or  the  worthiness 
of  faith. 

21.  The  apostle  doth  not  here  rehearse  any 
text  of  the  scripture,  and  therefore  this  ques- 
tion of  following  the  Septua»int  is  unseasona- 
bly moved.  It  is  true  that  the  apostles  do  al- 
lege the  scripture  divers  times  out  of  the 
Greek  text,  that  was  in  every  man's  hands, 
which  though  it  difl'ered  sometimes  in  words 
from  the  Hebrew,  yet  it  did  always  agree 
with  it  in  sense.  But  that  the  Septuagint 
translation,  where  it  differeth  in  sense  irom 
the  Hebrew,  or  the  Latin  when  it  differeth  in 
sense  from  the  truth  of  the  Hebrew  or  Greek, 
is  to  be  received  and  followed,  it  is  no  better 
than  to  embrace  error  instead  of  truth  ;  and 
contrary  to  the  mind  of  Augustin  himself,  De 
Dvct.  Chrkt.  lib.  2.  cap.  11,  though  a  great 
patron  of  the  Septuaginta  against  Hierom, 
who  acknowledged  themanifold  errors  of  that 
translation,  ana  corrected  many  of  them. 
Neither  did  all  the  Latin  fathers  follow  your 
vulgar  Latin  translation,  as  I  have  proved  ma- 
nitestly'in  answer  to  your  preface.  Neither 
is  the  Hebrew  and  Greek  of  the  canonical 
scripture  that  now  is,  any  other  in  sense  than 
it  was  always,  though  some  corruption  or  al- 
teration might  be  made  by  the  scribes  or  wri- 
ters, which  of  the  learned  and  diligent,  where 
it  is  any  thing  material,  may  easily  be  per- 
ceived. "But  Calvin  is  not  onlj  very  saucy, 
but  very  ignorant,  where  he  saith  the  Septu- 
aginta were  deceived."  How  much  more 
saucy  then  was  Hierom,  that  not  in  one,  but  in 
many  hundred  places,  findeth  that  they  were 
deceived,  and  reformeth  their  errors  ?  But 
wherein  trow  you,  doth  Calvin  show  his  ig- 
norance? "Because  it  is  evident  that  the 
Hebrew  being  then  without  points,  might  be 
translated,  as  well  the  one  way  as  the  other." 
Indeed  it  is  like  the  translator  of  that  Greek 
text  had  the  Hebrew  wjihout  points,  and  so 
was  deceived,  yet  the  Hebrew  text  from  the 
beginning  had  vowels,  without  which  there 
could  be  no  certainty  in  the  reading  or  under- 
standing thereof.    Although  they  that  be  very 


HEBKEWri, 


349 


well  exercised  in  the  reading  of  the  text  with 
the  vowels,  can  nfterward  read  it  without 
vowels,  and  give  it  the  points  if  need  be,  by 
their  knowledge  of  grammar,  and  of  the  sense 
of  the  text.  Whereupon  many  books  were 
copied  and  writliii  without  points,  which  went 
abroad  commonly  ;imong  the  Gentiles.  But 
where  you  say  tlio  Hebrew  being  without 
points  might  be  translated  as  weU  the  one 
way  as  tlu'  other,  1  would  say,  you  show 
more  iiiiioraiife  than  Calvin.  Your  vulgar 
Latin  iraiislaiion  interpretcth  the  text  whcre- 
ol  you  spr:ik,  (^('/i.  47.  31,  "Turning  himself 
to  the  bed's  head."  Which  he  doth  truly,  ac- 
cording to  the  Hebrew,  as  you  will  not  deny, 
and  there  can  be  but  one  truth,  whereupon  it 
follovveth,  that  the  Grecian  translating  it  other- 
wise was  deceived,  yet  it  is  manifest  to  them 
thai  have  but  mean  knowledge  in  the  Hebrew, 
that  the  Greek  translation  cannot  be  true,  be- 
cause it  addeth  a  pronoun  avrov  where  there 
is  no  affi.x  in  the  Hebrew.  The  apostle  there- 
fore in  this  place  doth  not  rehearse  the  erro- 
neous translation  ;  but  Augustin  doth  expound 
it,  Qucest.  in  Gen.  q.  162,  he  saith,  "  that  Jacob 
by  faith  worshipped  God  unto  the  end  of  his 
staff,"  that  is,  when  through  weakness  of  age, 
and  sickness,  he  leaned  on  his  stafl'.  So  also 
doth  the  Syrian  interpreter  translate  it.  So' 
also  did  divers  other  ancient  fathers,  as  Pro- 
copius  GaziEus  testifieth,  expound  it.  To  the 
same  effect  writeih  Theodoret,  Gen.  q.  108. 
But  it  is  a  perilous  corruption,  that  for  more 
plain  understanding,  we  say  in  our  translation, 
"  leaning  upon  his  staff,  making  Augustin's 
exposition,  the  text  of  holy  scripture."  This 
is  nothing  else  but  impudent  wrangling,  for 
we  give  the  true  sense  of  the  text,  agreeable 
to  the  words  thereof,  which  is  not  to  be  liked 
the  worse,  because  it  is  Augustin's  exposi- 
tion. Your  Latin  translation  hath  this  word 
Conversus,  which  is  more  than  the  Hebrew 
text,  yet  seeing  it  is  included  in  the  meaning 
of  the  Hebrew  text,  it  were  extreme  folly  to 
cavil  upon  thit  word.  But  you  will  have  it 
observed  in  these  w;ords,  he  adored  the  top  of 
his  rod,  that  adoration  may  be  done  to  crea 
tures.  But  that  translation  of  the  text  is  false 
for  it  leaveth  out  the  preposition  £:t(  which  sig 
nifieth  super,  upon,  or  at  least  as  Hierom  trans- 
Liteth  it,  over  against,  or  towards  the  top  of 
his  rod.  Therefore  thus  writeth  Hierom 
agiinstyour  observation,  "  In  this  place,  some 
without  cause  do  feign,  that  Jacob  adored 
the  top  of  .Joseph's  sceptre,  meaning  that  ho- 
nouring his  son  he  adored  his  power,  when  in 
the  Hebrew,  it  is  read  far  otherwise.  Israel 
worshipped  towards  the  bed's  head,  meaning, 
that  after  his  son  had  sworn  unto  him,  being 
secure  of  his  petition,  he  adored  God  over 
against  his  bed's  head."  Quwuf.  Ileh.  in  Gen. 

But  if  the  adoration  of  creature  may  not  be 
proved  by  this  text,  you  add,  "  that  adoration 
may  be  done  to  God,  at  or  before  a  creature." 
Yet  that  will  not  be  proved  by  Ja-ob's  wor- 
shipping towards  the  bed's  head,  or  leanins 
upon  his  staff,  which  is  the  true  sense  of  the 
text.  But  the  scripture  in  other  places  saith, 
"adore  ye  his  footstool,  adore  ye  towards  his 


holy  mount,  or  we  will  adore  towards  the 
place  where  his  feet  stood,  or  which  the  He- 
brew phrase,"  you  say,  "  is  all  one.  Adore 
ye  his  holy  mount,  we  will  adore  the  place 
where  his  feet  stood."  But  the  true  transla- 
tion of  these  places,  according  to  the  Hebrew 
phrase,  is,"  bow  down  at  or  belore  his  footstool, 
bow  down  at  or  before  his  holy  mount,  we  will 
bow  down  at  his  footstool."  It  is  not  all  one 
thereibre,  to  worship  or  bow  down,  at,  in,  be- 
fore, or  toward  a  place,  where  God  hath  ap- 
pointed his  worship  to  be  kept,  as  in  the  ta- 
bernacle, temple,  mount  Sion,  or  before  the 
ark,  which  in  those  places  is  called  his  foot- 
stool, and  to  bow  down  to  those  places,  or  to 
worship  those  things.  Neither  doth  it  follow, 
that  itis  as  lawful  to  worship,  at  or  before  the 
crucifix,  relics,  and  images,  as  it  was  to  wor- 
ship at,  or  before  the  ark.  For  that  was  com- 
manded, and  appointed  by  God,  this  other  is 
expressly  forbidden  in  the  second  command- 
ment. And  Chrysostom,  Oecumenius,  and 
the  rest  of  the  Greeks,  that  suppose  Jacob  to 
have  worshipped  Joseph,  they  speak  but  of  a 
civil  kind  of  worship,  in  respect  of  the  king- 
dom of  Ephraim,  which  should  be  raised  of 
the  posterity  of  Joseph,  Enchr.  q.  ad  Htb.  Da- 
mascen,  though  he  seek  a  colour  to  defend 
the  idolatrous  worshipping  of  the  cross,  out 
of  this  act  of  .Jacob,  yet  he  denieth  that  he  did 
worship  it  with  Latria,  or  the  honour  due  to 
God.  But  your  pope's  pontifical  appointing 
the  legate's  cross,  to  be  carried  on  the  right 
hand  of  ihe  emperor's  sword  rendereth  this 
reason,  "  because  the  honour  proper  to  God," 
so  the  Papists  define  Latria,  "  is  due  unto  it," 
De  ordin.  ad  recip.  Imper.  Processio.  So  that 
if  there  were  any  moderation  in  the  elder  sort 
of  them  that  were  deceived  in  this  point,  to 
avoid  idolatry,  it  is  all  taken  away  by  the  im- 
pudent doctrine  of  Antichrist. 

Gregory  allowed  images  to  be  in  the  church, 
but  denied  ad  manner  of  adoration  of  them, 
lib.7.ep.9.  Damascen  allowed  them  a  kind 
of  adoration,  called  Dulia,  but  in  no  wise  La- 
tria. 'Ihe  jiope  will  have  not  only  the  images  of 
God  and  Christ  to  be  worshipped  with  Latria, 
but  even  the  image  of  the  cross.  Thus  by  de- 
grees, the  devil  hath  brought  idolatry  in  the 
grossest  manner,  at  length  to  be  allowed  for 
God's  service. 

22.  Joseph  gave  commandment  concerning 
his  bones,  to  testily  his  faith  in  thp  promise  of 
God,  for  the  inheritance  of  the  land  of  Canaan. 
Wherebyno  superstitious  translation  of  relics, 
nor  idolatrous  honour  of  saint's  bones  can  be 
proved.  Joseph  did  not  command  his  hones 
to  be  worshipped,  but  to  be  buried  in  the  land 
of  promise. 

26.    You    falsely    belie    the    Protestants. 

For  they  do  not  deny  that  men  may,  or  ought 

to  do  good,  in  respect  of  reward.     But   that 

the   respect   of  God's   glory,  and  their  duty 

ought  to  move  them  to  do  goo  ;,  rather  ihaii 

respect  of  reward  and  fear  of  punishment. 

I      33.  The  apostle  saith  not,  that  men  are  just 

j  in  the  sight  of  God  by  working  justice,  but 

by  faith  they  wrought  justice,  that  i.s,  brought 

I  forth   good  and  just  works,  which  through 


S30 


HEBREWS. 


faith  were  acceptable  to  God.  And  that  the 
good  works  of  the  patriarchs,  arc  in  all  this 
commendation  specially  recounted,  it  proveth 
that  faith  by  which  men  are  justitied  before 
God  without  works,  as  Paul  proveth  at  large 
in  the  epistle  to  the  Romans  and  Galatians,  is 
always  as  fruitful  of  good  works,  and  is  no 
dead  or  idle  faith,  against  which  James  in 
his  epistle  speaketh.  Neither  doth  Clemens 
Alexandrinus  say,  "that  the  said  persons 
were  just  in  God's  siglit  by  faith  and  obedi- 
ence, faith  and  hospitality,  faith  and  patience, 
ta'nh  and  humility,"  but  only  he  showeth,  that 
faith  is  always  declared  by  good  works 
which  follow  it,  therefore  he  saith,"Let  us 
take  Enoch,  which  being  found  just  in  obedi- 
ence, was  translated,  and  Noah  which  after 
he  had  believed  was  preserved,  and  Abra- 
ham which  for  faith  ana  hospitality  was  called 
the  friend  of  God  and  the  father  of  Isaac. 
For  hospitality  and  true  religion  Lot  was  pre- 
served out  of  Sodom.  For  faith  and  hospitality 
Rahab  the  harlot  was  preserved.  For  patience 
and  faith  they  walked  in  goats'  skins,  and 
sheep's  skins,  and  garments  woven  of  camels' 
hair,  preaching  the  kingdom  of  Christ,"  &.c. 
He  saith  not,  that  Enoch  was  made  just  by 
obedience,  but  in  or  by  obedience,  foimd  and 
declared  to  be  just,  so  he  meaneth  of  the  rest, 
^vhose  works  God  accepted,  and  rewarded 
through  their  faith. 

Where  you  acknowledge  that  the  glorious 
patriarchs  and  all  their  works  were  commend- 
able and  acceptable  only  through  faith,  we 
agree  with  you.  For  thereof  it  followeth, 
that  they  were  not  just  before  God  by  their 
works,  but  only  by  faith,  whereby  only,  both 
their  persons  and  their  works,were  commend- 
able and  acceptable  to  him.  Paul  to  the 
Romans  doth  plainly  avouch  justification  by 
faith  without  works,  by  imputation  of  justice, 
by  remission  of  sins  as  it  is  manifest,  cap. 
3  and  4,  &c.  What  heretics  you  mean, 
that  ignorantly  and  brutishly  abuse  against 
Christian  works,  sacrifice,  and  sacraments, 
the  commendation  of  true  faith  and  reli- 
gion, I  know  not.  We  acknowledge  good 
works  to  be  the  necessary  fruits  of  true 
faith,  yet  as  Augustin  saith,  to  follow  the 
justified  man,  not  to  ko  before  unto  justifica- 
tion. We  acknowledge  such  Christian  sa- 
crifices, as  the  apostle  teacheth  to  be  accept- 
able unto  God.  The  sacraments  of  Christ's 
institution,  we  acknowledge  with  due  reve- 
rence, wherefore,  if  your  accusation  be  asainst 
us,  it  is  nothing  else  but  malicious  failing. 

40.  By  this  wrested  interpretation,  it  sliould 
follow,  that  the  fathers  were  not  admitted  to 
the  heavenly  joys,  till  the  apostles  were  dead ; 
not  before  the  ascension  of  Christ.  But  the 
aposile  meaneth  that  they  and  all  the  elect 
toaether,  sh  ill  be  consummated  in  glory  at 
the  second  coining  of  Christ,  when  they  shall 
be  received  into  heaven  with  their  bodies,  as 
they  arc  now  in  the  souls.  Wherefore,  this 
place  proveth  not,  that  the  patriarchs  and 
other  just  men's  souls  were  not  in  heaven, 
before  Christ  came  in  the  flesh.  Fttlg.  ad  Mo- 
rum,  lib.  I.  cap.  If). 


Chapter  12. 

9.  There  is  no  word  in  the  text,  to  prove 
that  God's  chastisement  bringeth  justification, 
although  it  render  to  them  that  are  exercised 
by  it,  the  peaceable  fruit  of  justice,  that  is, 
causeth  them  to  (ear  God,  and  walk  quietly 
in  his  commandments,  whereby  they  are  not 
justified  in  God's  sight,  but  declared  to  be 
just. 

12.  God  scourgeth  his  children,  not  for  sa- 
tislaction  of  his  justice,  but  to  bring  them  to 
repentance,  and  to  cause  them  to  stand  in  his 
fear  and  obedience.  And  this  chastisement 
he  exerciseth  only  in  this  life,  which  is  the 
only  time  of  their  repentance  and  reformation, 
which  is  a  sufficient  reason,  why  v^e  acknow- 
ledge no  chastisement  of  God's  children  in 
the  next  life.  The  end  of  chastisement  set 
forth  in  this  scripture,  extendeth  not  to  the 
next  life,  therefore  neither  doth  chastisement 
itself.  This  apostle  also  teacheth,  that  after 
every  man's  death,  followeth  his  eternal  judg- 
ment, Heb.  9.  27 :  and  thereby  proveth,  that 
Christ  being  once  dead,  can  die  no  more,  but 
remaineth  in  glory  unto  eternal  salvation  of 
all  that  believe  in  him.  Seeing  therefore  alter 
the  warfare,  which  is  only  in  this  life,  follow- 
eth the  judgment,  either  of  eternal  reward,  or 
eternal  punishment,  there  can  be  no  temporal 
chastisement  after  this  life.  And  beside  all 
other  reasons  and  scriptures,  that  are  brought 
to  prove  it,  this  one  reason  is  sufficient,  that 
the  scripture  teacheth  not  any  chastisement 
of  God's  children  after  this  life. 

Chapter  13. 

2.  That  Christ  in  person  of  his  humanity 
came  to  Gregory's  table  is  a  Heretical  fable, 
being  against  the  articles  of  our  faiih,  con- 
cerning Christ's  ascension  into  heaven,  sitting 
at  the  right  hand  of  God,  and  second  coming 
in  glory. 

4.  To  make  marriage  a  sacrament  of  the 
New  l^cstament,  which  was  instituted  in  the 
beginning  of  the  world,  is  against  all  reason. 
But  you  so  honour  it,  in  marking  it  a  sacra- 
ment, as  the  Jews  honoured  Christ,  in  cloth- 
ing him  with  a  purple  robe,  for  you  say  not- 
withstanding, that  by  this  holy  sacrament, 
"  the  sacred  order  of  priesthood  is  profaned." 
You  say  it  is  honourable  in  ail  men,  which 
may  lawfully  marry,  or  be  married,  therefore 
it  is  honourable  in  the  ministers  of  the  church, 
whom  the  scripture  alloweth  to  be  married. 
But  in  vowed  persons,  you  say,  it  is  damnable; 
the  Aposile  saith  not  so,  but  that  those  widows 
have  condemnation  or  judgment,  "  which  have 
forsaken  the  first  faith,"  which  is  of  Chris- 
tianity, not  of  continency.  But  to  take  it  most 
strongly  for  your  side,  that  they  sin  damnably, 
which  break  their  vow,  yet  marriage  in  them 
also  is  honourable,  as  Epiphanius  testifieth, 
Har.  61.  Ilierom.ad  Deinetr.  Arigiist.  de  bono 
viduilatux,  cap.  10. 

"  But  the  Apostle,"  you  say,  "  doth  not  say 
that  marriage  is  honourable  in  all  men.  and  it 
is  notorious  to  see  how  we  do  falsify  the 
scripture."  It  is  notorious  to  see  how  with- 
out all  shame  you  do  rail  and  wrangle.    For 


HEBREWS. 


351 


■what  saitli  the  Apostle,  if  he  say  not  so?  You 
say,  "  We  use  deceit  in  supplying  the  verb 
substantive  that  wanteih,  muUiiij,'  u  the  indica- 
tive mood."  It'you  had  but  halt  so  much  learn- 
ing as  you  lake  upon  you,  you  mi^ht  see  that 
the  participle  Sc,  m  tlie  words  lollowing,  de- 
clareth  the  hrst  words  to  be  meant  alhrmative- 
ly.  The  scope  ot  ilie  .\postle  is  plam,  to  dis- 
suade men  from  fornication  and  adultery,  and 
therefore  showeih  the  remedy  which  God 
hath  provided  for  rnan's  infirnnty,  to  be  lio- 
nourable  and  void  of  filthiness,  tlierefore  the 
verb  of  the  indicative  is  more  meet  than  of 
the  imperative  mood.  For  that  which  you  in- 
fer of  the  exhortation  to  use  marriage  honour- 
ably and  purely,  followeth  ot  the  athrmative, 
vyhereby  marriage  is  aj)proved  by  God's  or- 
dinance to  be  such,  as  is  also  contained  there- 
in, as  though  the  Apostle  sbould  say,  use  the 
honourable  and  pure  remedy  of  marriage 
honourably  and  purely,  for  God  will  judge 
fornicators  and  adulterers.  This  text  is  taken 
affirmatively  by  Thcodoret,  whose  words  are 
these.  "  This  law  God  made  in  the  begin- 
ning. Let  us  make  a  helper  for  him.  There- 
fore, when  he  iiad  fashioned  her,  and  brought 
her  to  him,  he  joined  them  together,  and  gave 
the  blessing  of  marriage,  saying,  increase  and 
multiply,  and  fill  the  earth.  But  intemperate 
and  unchaste  cogitation  brought  in  adultery 
and  fornication."  Chrysostoui  understands 
the  words  affirmatively,  saying  :  "  When  he 
had  set  down  marriage  to  be  iionourable  in 
all,  and  the  bed  to  be  undetiled,  he  showeth 
that  he  doth  rightly  infer  those  words  which 
follow.  If  marriage  be  granted,  the  fornica- 
tor is  justly  punished."  The  like  saying  hath 
Oecumenius,  to  prove  that  he  taketh  the  words 
affirmatively.  "  If  marriage  be  permitted,  and 
is  lawful  to  the  satisfying  of  the  lust  without 
sin,  what  colour  of  excuse  shall  be  to  whore- 
mongers and  adulterers."  Fulg.  ad  Gallam 
de  statu,  vid.  Epist.  2.  cap.  Hesyck.  lib.  5.  cap. 
18  Damas.  Orth.fid.  lib.  4.  cap.  26.  We  know 
our  Lord  blessed  marriage  with  his  presence, 
and  him  that  said  marriage  is  honourable,  ik,c. 
Theoph.  Alex.  Epkt.  Pasc.  3.  Junilius.  Where 
it  is  to  be  noted  also,  that  Henienius  a  papist 
translateth  the  text, "  marriage  is  honourable." 
How  do  we  then  restrain  the  sense  to  our  he- 
retical fantasy,  when  beside  the  particle  in 
the  latter  part  of  the  sentence,  these  ancient 
interpreters  do  all  understand  it  affirmatively. 
And  how  can  you  call  it  a  heretical  fantasy, 
to  affirm  that  marriage  is  honourable  in  all 
men,  and  the  marriage  bed  undefiled,  when 
the  same  sense  doth  follow,  if  we  should  read 
it  as  words  of  exhortation  :  let  marriage  be 
honourable  in  all,  &c.  Chrysostom  under- 
standing the  text  affirmatively,  saith  that  the 
Apostle  "fightelh  against  heretics."  Prima- 
sius  saith:  "There  were  some  at  that  time 
which  condernned  marriage,  saying,  that  the 
conjunction  of  marriage  is  unclean,  and  that 
a  man  cannot  be  clean  which  riseth  from  his 
wife's  bed.  Therefore  the  blessed  Apostle 
saith,  that  marriage  is  lawl'ul  which  is  made 
for  love  of  children,  not  to  fulfil  filthy  lust, 
and  he  doth  not  only  permit  it,  but  also  saith, 


that  it  pleaseth  God.  For  it  is  honourable 
marriage  U)  marry  a  wile  lawfully  lor  love  of 
ciiddrcn.  The  marriage  bed  is  undefiled,  and 
they  that  rise  from  it  are  undefiled,  inat  is,  not 
drawing  from  ihtnce  any  spot  of  sin.  It  is 
manitiist  tlu- refore,  thai  you  would  avoid  the 
plain  sense  of  the  scripture,  which  every  way 
must  be,  that  marriage  is  honourable,  and  the 
bed  undefiled,  to  hide  yuur  Imrefical  and  de- 
vilish laiilasy,  wlarcby  you  hold  that  "  tlie  sa- 
cred order  01  priesthood  isprolaned  thereby." 

Another  coi  i  uption  you  note  in  our  transla- 
tions, "  that  we  translate  among  all  men, 
whereas  the  Greek  may  be  as  well  of  the 
neuter,  as  of  the  masculine  gender,  as  Eras- 
mus doth  take  it,  and  the  Greek  doctors  also." 
But  that  which  followeth  of  whoremongers 
and  adulterers,  dtclareih  that  it  is  to  be  lo 
lerred  to  the  persuns,  rather  than  the  things. 
Although  it  you  translate  it  in  all  things,  it  ia 
more  general,  comprehending  all  persons,  all 
Slates,  and  all  ollices  and  conditions  of  men. 
Theophylact  uses  these  words.  "Consider 
how  great  regard  he  hath  of  temperance  and 
continency.  For  before  making  mention  of 
holiness,  he  spake  of  it,  and  again  alter  tl..>se 
words  he  will  speak  of  fornicators  and  adul- 
terers. In  all  therelbre  is  not  only  in  men  of 
riper  age,  and  not  in  you:ig  men  also,  but  in 
all  men,  or  in  all  means  and  time.s,  not  in  af- 
fliction only  and  in  rest  otherwise  :  not  honour- 
able and  precious  in  this  part,  in  that  part  other- 
wise, but  the  whole  throughout  is  honourable. 
Here  heretics  are  made  to  blush,  which  slan- 
der matrimony.  For  behold  he  nameth  mar- 
riage precious,  matrimony  honourable,  which 
preserveth  a  man  in  temperance,  but  fornica- 
tors and  adulterers  God  will  judge.  Here  also 
with  a  penalty  adjoined,  loriiication  is  prohi- 
bited, for  God  will  judge  them,  that  is,  con- 
demn them,  and  not  unworthily.  P'or  if  ma- 
trimony be  permitted,  the  tbrnicator  and  adul- 
terer are  justly  punished."  The  rest  ot  the 
Greek  interpreter's  sayings  are  already  set 
down,  by  which  you  see  what  vain  quarrelling 
and  wrangling  you  make  to  deny  the  due 
honour  to  matrimony. 

"But  the  third  corruption  you  say  is  most 
ini[)udeni,  that  translate,  to  signify  all  orders, 
c  )nditions,  states,  and  qualities  of  men."  And 
yet  that  is  the  plain  meaning  of  the  Aposile, 
as  appeareth  by  the  punishment  of  fornicators 
and  adulterers  that  lolloweih,  and  so  is  the 
judgment  of  all  the  ancient  fathers  that  ex- 
pound the  text,  when  they  say,  if  matrimony 
be  permitted,  the  fornicaior  and  adulterer  are 
justly  punished.  Else  how  can  t'ornication 
and  adultery  in  all  orders,  conditions,  states 
and  qualities  of  men  be  justly  punished,  ex- 
cept marriage  be  permitted  in  all  orders,  con- 
ditions. Slates,  and  qualities  ?  and  what  greater 
iinpu<lence  can  there  be  than  this  ?  to  say, 
marriage  is  nonourable  in  all  things,  and  yet 
to  except  some  orders,  conditions,  slates  and 
qualities  of  men,  as  though  tliry  were  no- 
things, because  marriage  is  not  honourable  in 
them.  The  papists  therelbre  in  their  impudent 
quarrelling  against  the  truth,  to  maintain  the 
doctrine  of  devils  against  the  honour  and  pu- 


HEBREWS. 


rity  of  marriage,  do  not  only  pass  all  heretics, 
but  even  the  devils  themselves  :  who  because 
ihey  have  understanding,  would  be  ashamed 
to  grant  a  universal,  and  deny  the  particulars 
thereof.  And  also  in  flying  from  the  niasculine 
gender  to  the  neuter,  they  are  as  ridiculous  as 
Ssop's  fishes,  which  le  mt  out  of  the  frying- 
pan  into  the  midst  of  the  fire. 

7.  We  acknowledge  with  the  Apostle  how 
great  regard  is  to  be  had  of  those  holy  doc- 
tors and  pastors  that  have  spoken  the  word  of 
God  to  us,  or  to  our  torefathers  in  the  church 
of  Christ.  But  neither  the  Apostle,  nor  Au- 
gustin  meaneth,  that  we  should  acknowledge 
any  lor  lawtul  bishops,  that  speak  not  the 
word  of  God.  Neither  that  we  should  admit 
whatsoever  the  ancient  fathers,  that  were 
lawful  pastors,  did  say  or  write,  beside  or 
against  the  word  of  God.  We  use  them  there- 
fore for  confutation  of  heresies,  as  Augustin 
did,  who  also  when  their  authority  was  al- 
leged by  heretics,  acknowledged  that  there 
were  none  otherwise  to  be  received,  but  as 
they  were  consonant  to  the  holy  scriptures. 
Therefore  when  Cyprian's  authority  was  al- 
leged by  the  Donatists,  he  said,  "  We  do  no 
injury  to  Cyprian,  when  we  distinguish  any 
writings  of  his  whatsoever,  from  the  canon- 
ical authority  of  the  holy  scriptures.  For  not 
without  cause  with  such  healthful  diligence, 
the  ecclesiastical  canon  is  appointed,  to  which  | 
certain  books  of  the  prophets  and  Apostles  do  j 
pertain,  which  we  dare  not  judge  at  all,  and  i 
according  to  which  we  inay  freely  judge  of 
other  writings,  either  of  faithful  men  or  infi- 
dels." Conl.Crescen.  lib.  2.  cap.  31.  And  when 
he  was  pressed  by  his  authority  out  of  his 
epistles  to  Jubianus,  he  answercih  :  I  am  not 
bound  by  the  authority  of  this  episile,  because 
I  do  not  account  the  writings  of  Cyprian,  as 
canonical  scriptures,  but  I  consider  of  them 
out  of  the  canonical  scriptures,  and  whatsoever 
in  them  agreethwith  the  authority  of  the  holy 
scripture,  I  receive  with  his  praise,  but  what- 
soever a^reeth  not,  I  refuse  it  with  his  leave." 
So  likewise  when  Pelagius  alleged  the  au- 
thority of  Ambrose  against  him  he  saith. 
"  Blessed  Ambrose  the  bishop,"  saith  the  he- 
retic, "  in  whose  book  especially  the  Roman 
faith  doth  shine,  which  glistered  as  it  were  a 
ceriam  flower,  among'  the  Latin  writers, 
whose  faith  and  most  pure  sense  in  the  scrip- 
tures, not  so  much  as  his  enemy,  durst  repre- 
hend. Behold,  with  what  and  how  great 
praises,  he  setteth  him  forih,  who  alihoush  he 
was  a  holy  and  a  learned  man,  yet  is  he  not 
in  any  wise  to  be  compared  with  the  authori- 
ty of  the  canonical  scripture."  De  sral.  Chris- 
(I.  conlr.  Pelaff.  cap.  43.  When  he  hath  re- 
hearsed the  judgment  of  divers  irndly  fathers, 
concernini;  orisrinal  sin,  ho  concludeth,  saying, 
''I  have  not  rehearsed  these  things,  because 
wo  lean  to  the  opinions  of  any  disputers  as 
unto  the  canonical  authority,  biit  that  it  may 
appear  from  the  beginninig  unto  this  time,  in 
which  this  new  sect  sprung  that  this  article 
of  original  sin  was  kept  with  such  constancy 
*1  I  u  '^"■V''  "*'  ^^^  church,  that  of  them 
which  handled  the  holy  scriptures,  it  was 


brought  forth  as  most  certain,  rather  to  con- 
fute other  errors,  than  it  was  assayed  to  be  con- 
futed as  false,  by  any  man."  De  peccat.  met.  et 
in  remiss,  lib.  3.  cup.  7.  Against  the  Pelagians 
he  saith  he  could  use  the  testimonies  of  the  an- 
cient fathers,  more  than  he  doth,  but  that  it 
would  be  too  long.  "  And  perhaps  he  might 
be  thought  not  to  have  presumed  so  much  as 
he  ought  of  the  canonical  scriptures,  trom 
which  we  ought  not  to  be  removed."  De  nupt. 
et  concupis.  lib.  2.  cap.  29.  This  judgment  of 
Augustin  we  hold  and  follow  concerning  the 
writings  of  doctors. 

"But  this  place  also,"  you  say,  "is  rightly 
used  to  prove  that  the  church  of  God  shoulfi 
keep  the  memories  of  saints  departed,  by 
solemn  holydays  and  other  devout  ways  of 
honour."  Indeed  this  place  showeth  how 
we  should  honour  saints  departed,  namely  by 
imitation  of  their  faith,  but  tliat  we  ought  to 
keep  holy  days  or  any  other  popish  wa^s  of 
honouring  of  them,  this  place  proveth  not, 
neither  doth  any  of  the  ancient  interpreters 
use  it  to  that  end. 

9.  To  preserve  us  from  new  and  strange 
doctrines,  we  must  look  to  Christ  Jesus  and 
his  apostles'  doctrine  not  to  the  pope's  apos- 
tles or  any  other  fathers,  that  teach  any  thing 
diverse  or  different  from  Christ  and  his  apos- 
tles. 

9.  Christian  fasts  are  not  m'eats.  He  speak- 
eth  not  only  against  the  Jews'  distinction  of 
meats,  clean  and  unclean,  but  also  against  all 
other  heretical  and  devilish  prohibition  of 
meats,  and  preferring  one  kind  of  meat  before 
another,  for  holiness'  sake. 

10.  The  Apostle  speaketh  expressly  of  par- 
ticipation of  the  sacrifice  of  Christ's  death,  as 
it  is  manitest  in  the  two  verses  ne.xt  follow- 
ing, which  is  Christian  faith,  and  not  in  the 
sacrament  only,  \yhereof  none  can  be  parta- 
kers that  remain  in  the  ceremonial  observa- 
tion of  the  Levitical  sacrifices.  Therefore 
this  place  is  brutishly  abused,  to  prove  that 
the  Christians  have  a  material  altar,  as  the 
papists  have  many.  The  Apostle  meaneth 
Christ  to  he  this  altar,  who  is  our  priest,  sacri- 
fice, and  altar,  and  not  the  table  whereon  the 
Lord's  Supper  is  ministered,  which  is  called 
an  altar,  but  improperly,  as  the  sacrament  is 
called  a  sacrifice.  For  he  saith,  "  we  have  an 
altar,"'  which  is  but  one,  whereas  the  popish 
altars  and  communion  tables  are  many.  "  But 
Hesychiussaith  this  altar  is  the  altar  of  Christ's 
body."  You  abuse  Hesychius,  for  he  saith 
that  the  altar  is  the  body  of  Christ  itself:  such 
a  one  may  not  come  neither  to  the  veil  nor  to 
the  altar,  that  is,  to  the  body  of  Christ,  to  do 
the  ministry  thereof  For  that  hath  Paul 
written  to  the  Hebrews,  taught  to  be  the  veil 
and  the  altar."  The  same  he  saith, //ft.  \.rap. 
4.  "  Know  thou  that  Paul  understandeth  that 
the  intelligible  altar  is  the  Lord's  body,  for  he 
saith,  we  have  an  altar  whereof  they  have  no 
power  to  eat,  which  serve  the  taberm.cle, 
namely,  the  body  of  Christ,  for  it  is  not  lawful 
for  the  Jews  to  eat  of  it.  This  altar  of  neces- 
sity is  in  the  entrance  of  the  tabernacle  of 
witness,  that  is  the  entrance  of  the  heavens, 


HEBREWS. 


353 


because  we  have  entrance  into  the  heavens  i  from  the  original  tongue.  Primasius  though 
bv  him."  It  is  manifest  therefore  that  Hesy-  he  used  the  lerni  after  the  vulgar  translaiiffn 
chius   meaneth  not  the  popish  altars,  but  the  I  yet  he  undersiandeih  it  according  to  the  truth! 


body  ol  Christ  in  heaven,  the  mystery  where 
of  IS  celebrated  on  the  Lorifs  table,  which  of 
the  ancient  fathers  is  called  indilierently  a 
table,  as  it  is  indeed,  and  an  altar,  as  it  is  im- 
properly. But  that  it  is  called  of  them  a  table, 
and  was  indeed  a  table  made  of  boards,  and 
removeable,  setin  the  midst  of  the  people,  not 
placed  a<;ainst  a  wall,  I  have  showed  suf- 
ficiently, by  the  testimonies  of  the  ancient 
fathers  before. 

15.  We  acknowledge  that  among  other  sa- 
crifices of  praise  and  thank'sgiyinfr,  the  cele- 
bration of  the  Lord's  Supper,  is  a  special  sa- 
crifice of  praise  and  thanksgiving  for  the  only 
sacrifice  for  sin,  offered  by  Christ  himself  up- 
on the  cross,  without  the  gates  of  Jerusalem. 
And  so  did  the  ancient  fathers  mean,  when 
they  called  it  a  sacrifice  as  appeareth  by 
those  sentences  taken  out  of  Augustin,  which 
you  recite,  and  many  other  in  him  and  the 
rest  of  the  fathers  ;  who  never  meant  that 
the  natural  body  of  Christ  was  offered  in  sa- 
crifice for  sin,  or  made  present  by  the  words 
of  the  priest,  but  unto  the  worthy  receivers 
spiritually  by  faith.  Therefore  they  found 
neither  the  mass,  nor  the  Popish  sacrifice 
propitiatory  in  any  text  of  the  scripture, 
where  they  speak  only  of  a  common  thanks- 
giving, nor  yet  the  Popish  order  of  sacrificing 
priesthood  for  sin,  when  Augustin  saith. 
That  the  sacrifice  according  to  the  order  of 
Melchisdec  is  "the  sacrifice  of  praise."  And 
doubtless,  if  Melchisedec  did  sacrifice  that 
bread  and  wine  which  he  brought  forth,  it 
was  not  for  sin,  but  a  sacrifice  of  praise 
for  the  victory  granted  to  Abraham.  So  that 
these  sayings  of  Augustin  do  manifest- 
ly overthrow  your  Popish  propitiatory  sacri- 
fice of  the  mass,  and  do  expound  his  meaning 
in  other  places  where  he  calleth  the  com- 
munion a  sacrifice  that  he  .Meaneth  not  a  sa- 
crifice for  sin,  but  a  sacrament  and  a  sacri- 
fice of  praise  or  thanksgiving  only. 

16.  Promeretur  passively  taken,  as  it  is  by 
your  vulgar  interpreter,  is  no  Latin  word,  but 
a  barbarous  term,  the  Greek  word  signifieih 
to  be  well  pleased,  and  not  God's  favour  to  be 
procured  by  works  of  alms  or  charity,  as  by 
deserts  or  merits  of  the  doers.  "  But  the 
Greek  maketh  no  more  for  us  than  the  Latin," 
you  say,  "for  if  God  be  pleased  with  good 
works,  and  show  favour  for  them,  then  are 
they  meritorious."  But  where  doth  the  text 
say  that  God  showeth  favour  for  jrood  works. 
God  is  pleased  with  good  works,  because 
they  are  agreeable  to  his  commandments, 
and  he  accepteth  our  obedience  as  an  accept- 
able sacrifice  and  thanksgiving,  for  Christ's 
sake,  by  whom  we  offer  the  same.  And  he 
rewardeth  good  works  for  his  promise  sake, 
but  he  showeth  favour,  or  giveth  grace  freely, 


among  the  vulgar  peojtlc  it  was  taken 
his  time.  'J'hcrelore  he  saith  :  "By  such  sa- 
crifices and  gifts  of  alms,"  Detis  promeretur 
adipisci,  "God  is  pleased  to  receive  ihcin," 
that  is,  God  vouchsateth  to  accept  such  sa- 
crifices of  alms  and  beneficence  :  he  saith 
not  that  God  showeth  his  favour,  or  giveih 
his  grace  for  such,  or  that  they  be  meritori- 
ous, or  procure  God's  favour, 'as  by  the  de- 
serts and  merits  of  the  doers.  So  that  Pri- 
rnasius  hath  your  term,  but  not  in  your  here- 
tical meaning. 

17.  The  obedience  which  the  aposile  here 
requireth,  we  acknowledge  that  it  ought  to 
be  yielded  by  Emperors  and  Kings  to  the 
overseers  or  pastors  of  their  souls.  But  here- 
of it  tbiloweth  not,  that  priests  and  prelates 
are  exempt  from  obedience  of  civil  powers, 
for  if  they  have  souls,  Paul  biddeth  every 
soui  submit  himself  to  the  higher  powers  : 
Rom.  13.  Nor  that  emperors  and  kings  may 
not  subscribe  and  give  laws  of  religion  to  bi- 
shops and  priests,  whom  also  in  matters  of 
religion  they  ought  to  obey.  But  the  authori- 
ty and  obedience  of  each  is  established,  and 
one  ought  not  to  hinder  another.  For  neither 
the  prince  must  prescribe  such  laws  of  reli- 
gion to  bishops  as  he  listeth,  but  such  as  may 
require  the  only  true  religion  of  God,  to  be 
exercised  according  to  his  word.  And  these 
laws  the  bishop  is  bound  to  obcv  in  pain  of 
damnation.  Neither  must  the  bishop  require 
what  doctrine  soever  he  teacheth  to  be  ac- 
cepted and  believed  of  the  prince,  but  only 
that  which  is  agreeable  to  the  holy  word  of 
God  :  which  true  doctrine  the  prince  is  also 
bound  to  believe  and  follow,  in  pain  of  damna- 
tion. And  if  any  priest  or  prelate  teach  or 
do  otherwise,  he  is  to  be  punished  by  the 
prince's  authority,  who  hath  charge  to  see 
both  the  tables  of  the  law  to  be  observed  and 
kept  of  all  his  subjects,  -and  to  punish  the  of- 
fenders. Therefore  there  is  nothing  more 
agreeable  to  the  word  of  God,  and  the  law  of 
nnture,  than  that  the  prince  should  be  obeyed 
of  all  his  subjects,  specially  in  matters  per- 
taining to  reiiofion  and  godliness.  For  if  he 
comriiand  or  decree  any  thing  against  true 
religion,  it  is  no  more  to  be  obeyed,  than  the 
false  doctrine  of  a  priest  or  prelate  is  to  be 
believed.  That  princes,  in  matters  of  soul 
and  religion  may  command  prelates,  wp  have 
manifest  examples  in  the  scripture,  of  Mo.«es, 
David,  Solomon,  Jehoshaphat.  Ezechias,  Jo- 
sias,  who  all  commanded  the  hish  priests,  and 
other  priests  in  matters  of  reliiiion,  according 
to  the  word  of  God.  Therefore  it  is  no  he- 
retical confusion  of  the  different  states,  but 
the  avoiding  of  Antichristian  tyranny,  that 
we  teach,  when  we  affirm  that  the  prince  is 
to  be  obeyed   in   all   causes  and  of  all  per 


and  for  his  own  mercy's  sake  in  Christ  our  I  sons,  which   notwithstanding,  the  obedience 
Redeemer.   The  antiquity  of  vhis  term  cannot  I  here  commanded  remaineih  wholly  iintouch- 
make  it  a  true  translation,  when  it  differeth  I  ed. 
■In 


ANSWER  TO  THE  ARGUMENT  OF  THE  EPISTLE  OF  JAMES. 


The  error  of  only  faith,  against  which  Au- 
gustin  writeth,  was  of  them  that  thought  the 
profession  of  Christian  religion,  how  wicked- 
ly soever  they  Hved,  was  sufficient  to  salva- 
tion :  aijainst  which  this  Epistle  and  the 
other  were  written.  But  of  justification  by 
the  mere  grace  of  God,  through  faith  without 
works,  Augu«tin  is  a  most  earnest  defender 
against  the  Pelagian  heretics  that  sprang  up 
inhis  lime.  And  even  in  that  book  TJe^'fe  et 
opertftus,  where  he  speaketh  of  the  former  er- 
ror, when  he  saith,  cap.  14,  that  good  works 
"do  follow  him  that  is  justified,  they  do  not 
go  before  him  that  is  to  be  justified,"  lieshow- 
eth  plainly,  that  a  man  is  justified  before  God 
by  faith  only,  and  not  by  good  works.  Never- 
theless, we  acknowledge  that  not  faith  only, 
but  good  works  also  are  necessary  for  them 
that  are  justified,  to  declare  that  they  are  just. 
In  which  sense  the  apostle  teacheththat  good 
works  do  justify  before  men,  as  faith  only 
doth  justify  before  God.  But  that  it  is  possi- 
ble to  keep  all  the  commandments  of  God, 


and  to  abstain  from  all  mortal  sin,  the  apostle 
saith  not,  it  is  the  devilish  heresy  of  the  Pe- 
lagians, against  which  Augustin  writeth  his 
book  De  perfectione  justiticB  contra  codeslhim, 
especially  after  the  sixteenth  reason.  We 
deny  God  to  be  author  of  sin,  or  of  temptation 
to  sin,  as  the  apostle  doth,  yet  as  a  just  judge 
he  leadeth  the  reprobate  into  temptation^ 
from  which  Christ  hath  taught  us  to  pray. 
To  convert  them'that  go  astray,  it  is  a  good 
work,  greatly  acceptable  to  God,  but  the 
apostle  doth  not  teach  it  to  be  meritorious. 
He  exhorteth  to  repentance,  and  acknow- 
ledging of  our  sins  one  to  another,  but  not  ua- 
to  Popish  penance,  or  auricular  confession. 
Though  James  had  special  oversight  over 
the  church  of  Jerusalem,  yet  he  had  not  that 
power  and  charge  over  the  Jews  that  the  old 
high  priest  had,  but  such  as  Christ  gave  to 
every  one  of  his  apostles.  Yea  the  primacy 
of  the  circumcision  was  specially  allotted  to 
Peter,  though  James  had  also  a  fatherly  care 
over  all  Christian  Jews. 


ANSWER  TO  THE  ANNOTATIONS  ON  THE  EPISTLE  OF  JAMES. 


This  title  is  no  part  of  the  word  of  God, 
though  it  be  in  the  Greek  copies,  no  more 
than  that  which  is  written  under  the  Epis- 
tles of  Paul,  showing  whence  they  were 
written,  which  sometimes  is  found  to  be  un- 
true, and  is  of  yourselves  controlled  in  the 
argument  upon  the  First  to  theThessaloiiians, 
where  the  Greek  postscript  is  from  Athens, 
which  you  hold  was  from  Corinth.  There- 
fore the  omission  of  this  title  is  no  offence  at 
all.  And  seeing  you  confess  it  is  not  wholly 
tlie  same  in  sense  as  it  is  in  the  creed,  to 
translate  it  as  we  speak  in  the  creed,  were 
wilfully  to  cive  occasion  of  error  to  the  igno- 
rant, which  by  translating  it  truly,  according 
to  the  meaning  of  the  word,  is  easily  avoided. 
But  in  truth  it  signifieth  the  same  here  which 
it  doth  in  the  creed,  that  is,  general  and  uni- 
versal. So  doth  Oecumenius  expound  this 
title,  saying:  "These  Epistles  are  called  Ca- 
tholic, that  is,  universal  or  general,  because 
the  company  of  our  Lord's  disciples  do  not 
dedicate  these  Epistles  to  one  nation  or  city, 
distinctly,  as  Paul  doth  to  the  Romans  or  Co- 
rinthians, but  universally  to  the  faithful,  either 
to  the  Jews  that  were  dispersed,  as  Peter  also 
doth,  or  else  to  all  Christians  living  under  the 
same  faith."  By  this  it  appeareth,  that  this 
title  is  improperly  given  to  the  seven  Epistles, 
which  agreeth  only  to  five,  for  the  two  latter 
Epistles  of  John  are  inscribed  to  two  singular 
pcrson.s,  or  unto  their  families  at  the  most. 
But  where  you  say  we  abhor  the  word  Ca- 
tholic, it  is  n  rotten  and  frivolous  cavil :  for 
how  can  we  abiior  that  word  which  we  teach 
our  children  to  say  in  their  English  creed, 
and  repeat  so  often  in  our  prayers  ? 


Chapter  1. 
6.  The  Protestants  prove,  that  men  must 
pray  for  nothing,  but  according  to  God's  will 
and  promise,  and  not  to  doubt  of  God's  truth, 
in  performing  his  promise.  But  in  respect  of 
our  own  worthiness,  we  ought  to  ask  nothing. 
Oecumenius  upon  this  te.xt,  saith,  "  If  he  have 
faith,  let  him  ask,  but  if  he  doubt,  let  him  not 
ask,  for  he  shall  not  receive,  which  distrusteth 
that  he  shall  receive.  When  thou  askest 
anything  of  God,  do  thou  not  doubt  at  all, 
saying  with  thyself,  how  can  I  ask  and  re- 
ceive of  the  Lord  any  thing,  which  have 
sinned  so  often  against  him?  Think  not 
I  these  thing.s,  but  be  converted  imto  the  Lord, 
with  thy  whole  heart,  and  ask  of  him  without 
doubting,  and  thou  shalt  luiow  the  multitude 
of  his  mercies." 

13.  God  is  no  way  the   autjior  or  mover  of 
men  to  sin  :  but  as  a  just  judge  he  not  only 
permitteth,  but  also  leadeth  into  temptation, 
these  whom  he  giveth  over  unto  Satan,  there- 
fore he  hath  taught  us  to  pray,  "  Lead  us  not 
into  temptation." 
;      13.  The  Apostle's  conclusion  being  plain  of 
!  itself,  is  more  plain,  when  the  word  is  trans- 
'  lated  passively.     For   then  a  reason  is  given 
I  why  God  tempteth  no  man   to  evil,  because 
he  is  so  pure  from   evil,  that  he    cannot  be 
j  tempted  thereof,  much  less  be  a  tempter  and 
'  inciter  of  other  men  unto  it.     Therefore  it  is 
nothing  else   but  a  devilish  surmise,  that  the 
Protestants  translate  the  word  passively,  be- 
cause they  would  diminish   the    force  of  the  , 
Apostle's  conclusion.  But  why  then  doth  Hen- 
tenius  a  Papist,  in  his  translation  of  Oecuine- 
nius  translate  the  word  in  the  text  passively  ? 


JAMES. 


855 


and  Oecumenius  out  of  the  consent  of  the 
Greek  fathers  interpret  it  passively?  but 
that  the  right  signification  of  the  word,  doth 
require  it  so  to  be  understood.  "  God,"  saith 
he,  "cannot  be  tempted  of  evil  according  to 
that  which  is  said  of  one,  although  he  be  a 
stranger  from  us,  and  a  stranger  from  the 
faith,  the  divine  and  blessed  nature  neither 
sutTereth  troubles,  nor  oflereth  to  another."  He- 
side  this,  e.xccpt  the  word  be  taken  passively, 
the  Apostle  suith  one  thing  twice  immedi- 
ately together,  without  any  cause  of  such 
vain  repetition.  Whereas  taking  it  passively, 
there  is  good  reason  and  perfect  coherence 
witli  the  words  going  before  and  after.  For 
God  is  so  far  from  tempting  unto  evil  as  his 
divine  nature  is  incapable  of  any  temptation 
of  evil.  For  temptation  to  evil  cannot  come 
from  God,  except  it  were  first  in  him,  but 
seeing  it  cannot  be  in  God,  it  cannot  proceed 
from  him. 

15.  We  see  there  is  distinction  of  concupi- 
scence from  actual  sin,  as  of  the  mother 
from  her  daughter,  but  yet  as  one  serpent  con- 
ceiveih  and  bringeth  forth  another  serpent,  so 
both  the  mother  and  daughter  are  sin,  and 
Paul  plainly  testifieth  that  concupiscence  is 
sin.   Rom.  7.  7. 

15.  It  cannot  be  concluded  out  of  this  place, 
that  concupiscence,  or  any  other  sin  deservcth 
not  damnation,  wiien  of  all  sin  in  general,  it  is 
said,  the  so\il  that  sinneth  shall  die,  and  the 
wages  of  sin  is  death  ;  Ezek.  18.  Rom.  7, 
but  that  there  be  degrees  of  sin,  and  that  ac- 
tual sin  bringeth  unto  more  grievous  damna- 
tion, except  there  be  repentance.  Our  Sa- 
vi  'ur  Christ  condemneth  lust  of  the  eye  for 
adulterv,  and  anger  for  murder.     Mitt.  5. 

25.  Unto  eternal  beatitude  or  salvation,  well 
working  is  necessary,  in  them  that  hear  the 
Gospel:  yet  David  saith,  the  beatitude  of  a 
man  to  whom  God  imputeth  justice,  is  with- 
out works.     Rom.  4.  6. 

25.  The  Pope  is  such  a  libertine  as  refuseth 
to  be  under  any  temporal  ruler,  or  spiritual; 
yea,  he  refuseth  to  be  under  the  whole  church 
of  Christ  on  earth,  but  will  be  head  and  ruler 
thereof 

27.  We  teach  also,  that  pure  religion 
standeth  not  only  in  words,  but  in  faith,  and 
in  works  also,  yet  Christ  onlv  is  our  justice, 
and  hronnfh  him  we  are  justified  before  God 
by  faith  without  works.    Rom.  3. 

Chapter  2. 

10.  All  men  that  look  to  be  justified  by  the 
works  of  the  law,  are  hound  to  keep  the  law 
in  s\ich  perfection  as  God's  justice  requireth, 
which  is  not  possible  for  anv  mortal  man  in 
this  life  to  perform.  Tiierefore  bv  this  text 
it  is  proved,  that  no  man  can  be  justified  by  the 
works  of  the  law,  because  no  man  can^f^d^d 
the  law  perfectly.  Ausr.  depecc.  merit,  el  remits, 
lib.  2.  cap.  12.  De  sp.  et  liter,  cap.  2.  Hcsych.  lib. 
i.cap.  13. 

13.  Faith  in  the  mprits  of  Christ  giveth  n^ 
more  hope  of  mercy  in  the  next  life,  than  the 
works  of  alms,  charity,  &c.  although  these 
works  being  testimonies  of  true  faith,  shall 


undoubtedly  be  rewarded  in  the  life  to  come, 
with  everlasting  salvation.  And  that  is  the 
meaning  of  Augustin,  De  pec.  mer.  el  rem.  Id). 
2.  cap.  3.  But  that  the  pains  of  purgatory  are 
to  be  avoided,  or  mitiirated  by  such  works, 
he  saith  not  in  either  of  the  places.  And  be- 
cause you  say,  he  declareih  that  venial  sins 
be  washed  away  in  this  world,  with  daily 
works  of  mercy,  you  shall  hear  whathe  saitli, 
De  Civil,  lib.  21.  cup.  27,  against  the  persua- 
sion of  ihoni,  which  thought  that  no  sins 
should  hurt  them,  if  they  gave  alms,  as  though 
there  were  such  merit  therein  :  "  Even  tliose 
just  men,  which  lived  in  so  great  holiness, 
that  they  received  others  into  eternal  taberna- 
cles, to  whom  they  are  made  friends  of  the 
mammon  of  iniquity,  that  they  should  be  such 
vycre  delivered  of  'mercy,  by  him  which  jus- 
tifieth  the  ungodly  man,  imputing  reward  ac- 
cording to  grace,  and  not  according  to  debt. 
What  manner  of  life  that  is,  and  what  be 
those  sins  which  do  so  let  the  attaining  to 
the  kingdom  of  God,  that  yet  by  the  merits  of 
their  holy  friends  they  obtain  purdon,  it  is 
hard  to  find  out,  and  most  dangerous  to  de- 
fine. I  for  my  part,  unto  this  time,  having 
busied  myself  much  about  them,  could  never 
come  to  the  finding  out  of  them,  and  perhaps 
they  are  unknown  for  this  cause,  lest  the  de- 
sire of  going  forward  to  avoid  all  sins  should 
wax  slothful." 

Thus  Augustin  teacheth  neither  Purgatory 
nor  the  merit  of  good  works  in  this  place,  nor 
yet  the  washing  away  of  venial  sins  by  aims, 
when  he  cannot  define  what  sins  they  are 
that  are  purged  by  alms,  or  obtain  pardon  by 
other  men's  deserts. 

14.  The  whole  passao;e  of  the  apostle 
niaketh  nothing  against  justification  by  a 
lively  faith  only,  which  worketh  by  love,  but 
against  a  vain  persuasion  of  a  dead  faith,  that 
is  void  of  2ood  works  and  not  available  to  sal- 
vation. Therefore  there  was  no  cause  why 
Luther  should  rejec  this  Epistle,  as  he  did 
in  a  manner  at  the  first,  but  afterward  upon 
better  consideration,  did  acknowledge  it, 
which  fault  was  not  so  great  in  him  as  in  Eu- 
sebius,  who  doth  absolutely  reject  it  as  a 
bastard,  and  none  of  the  apostle's  writing. 
Hisl.  Jib.  2.  cap. 29.  Yet  is  Eusebius,  notwith- 
standing that  his  error,  allowed  for  n  Cailxilic 
writer.  That  Calvin  foUoweth  not  Luther  in 
this  matter,  is  because  he  acknowledseth 
no  master  of  doctrine  but  Christ.  It  is  for 
Papists  to  defend  all  blasphemies  of  Anti- 
christ, to  whom  they  are  sworn  :  true  Catho- 
lics love  truth  only  iri  their  dearest  friends, 
and  in  their  own  writings  so  well,  that  they 
are  readv  to  retract  them,  if  ihcy  find  by  the 
word  of  God,  that  they  have  erred  from  the 
truth  Tiiat  we  use  no  impudent  shifts  or 
vain  glosses,  but  good  and  sound  distinctions, 
to  declare  the  doctrine  of  this  Epistle  not  to 
be  repugrianf  to  the  holy  scripture  in  other 
placo=,  if  shall  appear  when  we  come  to  the 
matter.  Rut  the  o'her,  vou  sav,  would  not 
have  denied  the  book,  if  they  had  thought 
those  vulgar  evasions  could  have  served.  .Ac- 
cording to  your  owii  wicked  hearts  you  judge 


3jrt 


JAMES. 


of  other  men's  intents  which  you  know  not. 
Might  they  not  be  deceived  by  so  clear  a  cen- 
sure of  Eusebius,  that  it  is  a  bastard,  with 
other  reasons  that  he  allegeth  ?  But  by  de- 
nying the  Episile  you  conclude,  "  ihat  they 
show  themselves  to  be  fleretics."  As  though 
Eusebius  by  denying  ilie  Epistle,  showed 
hinisell  to  be  a  ilereiic  :  if  Eusebius  by  deny- 
ing ilie  Epistle,  did  not  show  himself  to  be  a 
Heretic,  whj;  more  they  ?  Hierom  did  not 
receive  the  Epistle  to  the  Hebrews  absolute- 
ly, and  many  other  of  the  Latin  church,  as  he 
saith,  doubted  thereof;  ivrn-o,  they  were  Here- 
tics. Mull.  26.  "  If  any  man,"  saith  he,  "  will 
receive  that  Epistle,  which  is  written  under 
the  name  of  Paul  to  the  Hebrews."  Epist.  ad 
Tit.  cap.  1.  But  it  is  not  sufficient  for  you  to 
amplity  the  error  of  Luther,  which  he  him- 
self afterward  reformed,  in  refusing  this  book, 
but  you  are  offended  also  with  Calvin,  Beza, 
and  other  for  defending  the  authority  thereof, 
and  of  the  Apocalypse  against  them  that  al- 
lege vain  reaso)  s  to  discredit  them.  But 
why  so,  1  pray  you  ?  "  They  sit  as  it  were 
in  judgment  of  the  scriptures,  to  allow  or  dis- 
allow at  their  pleasures."  So  doth  Antichrist 
your  king,  not  only  to  give  authority,  but  also 
to  give  what  sense  it  pleaseth  him,  to  the 
books  of  holy  scriptures.  These  men  defend 
the  Canonical  books,  and  discern  them  from 
the  Apocryphal,  not  only  by  the  consent  and 
judgment  of  the  church  of  God,  both  before 
Christ  and  after :  but  also  by  the  Spirit,  where- 
with the  true  books  of  God  are  endited, 
which  when  it  is  always  consonant  unto  it- 
self, discovereth  the  erroneous  spirit  of  man 
in  the  Maccabees,  and  such  other  Apocryphal 
writings. 

14.  The  apostle  teacheth  in  this  chapter, 
that  such  a  faith  as  is  void  of  gooti  works 
shall  not  justify  any  man;  and  that  as  a 
man  is  justified  in  the  sight  of  God  by  faith 
only,  so  fie  must  be  declared  to  be  just  or  jus- 
tified before  God  and  man  by  good  works, 
which  are  the  necessary  effects  of  justifying 
faith. 

20.  Then  he  speaketh  not  to  Paul,  which 
saith  a  man  is  justified  by  faith,  without 
works,  Romans,  3.  Nor  to  all  the  ancient 
fathers,  which  hold  the  same  doctrine,  among 
which  many  have  affirmed  in  the  same  sense, 
that  a  man  is  justified  by  faith  only.  And  so 
do  we  say ;  therefore  he  speaketh  not  against 
us.  But  he  speaketh  to  those  heretics  and 
Libertines,  old  and  new,  that  held  that  a  man 
was  justified  by  a  faith  void  of  good  works, 
such  as  is  in  the  devil's,  and  sucn  as  Papists 
count  to  be  the  Catholic  faith,  namely,  to  tic-  \ 
knowledge  all  the  articles  of  the  creed  to  be  \ 
true,  ihouch  a  man  have  no  trust  in  the  mercy  i 
of  God,  neither  doth  apply  them  to  his  own  i 
bennfit  and  comfort. 

21.  The  apostle  writelh  against  them,  that 
thought  10  he  saved  by  such  a  faith  as  is  void 
of  good  works,  and  so  is  dead,  and  no  true  ] 
faith,  but  a  friuncd  fnith,  or  else  such  a  faith 
as  is  in  devils.namely  an  acknowledgincr  that 
there  is  one  God,  and  so  likewise  of  all  the  I 
real  of  the  articles  of  faith  to  be  true,  without  I 


]  trust  or  confidence  in  God.  Their  vain  error 
therefore  the  apostle  confuteth,  and  sho>\'eth 
I  that  faith,  whereby  a  man  is  justified  before 
I  God  without  works,  though  it  have  no  good 
works  going  before  ;  yet  it  hath  good  works 
:  following,  by  which  the  justified  man's  faith 
is  showed,  and  he  declarelh  to  be  just,  or  jus 
'  tified  before  men. 

Therefore  whereas  Paul  showeth,  that 
Abraham  was  justified  before  God,  by  faith 
without  works,  James  showeth,  that  Abraham 
was  justified  before  men  also  through  works, 
that  is,  declared  to  be  just,  when  he  offered 
his  son.  Where  the  scripture  saith,  that  God 
tempted  or  proved  Abraham,  not  that  he 
might  know  an)'  thing  whereof  he  was  igno- 
rant, but  that  Abraham  might  by  his  obedi- 
ence and  works  declare  before  all  the  world, 
that  he  was  a  just  man,  and  was  justified,  that 
is,  declared  or  showed  to  be  just  by  works,  as 
he  was  before  just  in  the  sight  of  God  by  faith, 
without  works. 

Now  Augustin  saith,  that  the  heresy  of 
only  faith  justifying  or  saving,  was  in  the 
apostles'  time,  &c.,  he  declareth  plainly,  that 
the  heresy  was  of  them  that  thought  they 
might  be  saved  or  sanctified  by  such  a  faith 
as  is  void  of  good  works.  "Let  us  see  there- 
fore that  point,"  saith  he,  "  which  must  be 
beaten  from  religious  hearts,  lest  with  evil 
security  they  lose  their  salvation,  if  they 
shall  think  that  only  faith  doth  suffice  to  ob- 
tain, and  shall  neglect  to  live  well,  and  to  hold 
the  way  of  God  in  good  works."  This  is  the 
opinion  of  only  faith,  against  which  Augustin 
writeth,  and  which  we,  as  much  as  Augiistin 
detest,  and  accurse  unto  the  deepest  pit  of 
hell.  But  that  we  are  justified  before  God, 
bv  faith  only  without  works,  in  the  same 
chapter  he  teacheth  most  plainly,  "  When  the 
apostle  saith,  that  he  thinketh  a  man  to  be 
justified  liy  faith,  without  the  works  of  the 
law,  he  ineanoth  not  that  after  faith  is  receiv- 
ed and  professed,  the  works  of  justice  should 
be  contemned,  but  that  every  man  may  know, 
that  he  may  be  justified  by  faith,  although  the 
works  of  the  law  have  not  gone  before  ;  for 
they  follow  him  that  is  justified,  they  go  not 
before  him  that  is  to  be  justified."  And  this 
is  the  doctrine  of  justification  by  faith  only, 
that  \ye  teach  with  Augustin. 

Neither  do  the  apostles,  Jaines,  John,  Jude, 
or  Peter,  require  good  works  as  necessary  to 
be  done  of  all  that  shall  be  saved,  more  than 
Paul  himself  doth  in  excry  one  of  his  epistles, 
and  namely  in  the  epistles  to  the  Romans, 
Galatians  and  Ephcsians,  where  he  treateth 
most  of  justification,  by  the  mere  grace  of 
God,  and  faith  only  without  works.  There- 
fore those  libertines  wickedly  took  ofTence  at 
his  writings,  where  he  gave  none.  Abraham 
therefore  was  justified  before  God,  by  faith 
without  works,  not  that  his  faith  was  void  of 
good  works,  but  that  God  respected  not  the 
merit  of  his  works,  but  only  his  mercy  in 
Christ  Jesus,  imputing  his  righteousness  to 
him  through  faitli.  Abraham  was  also  justi- 
fied by  good  works  in  the  sight  of  men,  when 
he  brought  forth  the  fruits  of  God's  grace 


JAMES. 


357 


freely;^  given  unto  him,  and  of  iustilication  be- 
fore God  by  faith  without  works.  For  in  one 
kind  of  justification  it  cannot  be  said,  that  he 
was  justified  both  by  faith  and  by  works,  see- 
ing the  apostle  saith  lie  was  justified  without 
works.  Therefore  there  be  two  several  kinds 
of  justification,  whereof  these  two  apostles 
speak,  the  one  whereby  God  juslilieth  the  un- 
godly man,  imputing  faith  to  him  for  justice 
without  words,  as  he  did  to  Abrahnm;  the 
other  whereby  man  declareth  himself  to  be 
just  by  the  fruits  of  faith,  which  are  the  works 
of  obedience. 

22.  No  man  that  I  know,  holdeth  that  good 
works  are  pernicious  to  salvation  or  ju.9tffica- 
tion.  Hut  that  the  trust  and  confidence  in  the 
merit  of  good  works  is  pernicious  to  salva- 
tion, our  Saviour  Christ  teacheth,  Luke  18.  9. 
Therefore  they  be  not  meritorious,  nor  the 
causes  of  justihcation,  yet  necessary  to  salva- 
tion, as  the  way  wherein  God  hath  prepared 
that  we  should  travel  unto  salvation,  and  be 
necessary  effects  and  fruits  of  a  godly  faith. 

Augustin,  epi.1t.  83.  "A  godly  hiith  will  not 
be  withour  hope,  and  charity."  De  fide,  ei 
oper.  cap.  23  "  Good  life  is  inseparable  from 
faith,  wliich  worketh  by  love.  Faith  and  cha- 
rity cannot  be  severed  asunder,"  saith  Bede 
upon  this  chapter.  "  But  all  these  fictions, 
falsehch^'ds,  and  sleights  are  refuted  by  these 
wordi  of  ihe  apostle."  How  I  pray  you  ?  he 
saith  faith  worketh  together  with  good  works. 
Th'^reof  we  might  rather  conclude,  that 
justifying  faith  is  never  void  of  good  works  : 
but  where  you  sa)', "  boih  jointly  concurring  as 
causers  and  workers  of  the  same  kind  of  jus- 
tification before  God."  You  say  it  of  your 
own  head,  the  apostle  saith  it  not,  neither  can 
it  be  concluded  of  his  words,  yet  go  you  on 
and  say,  "  that  he  maketh  works  the  more 
principal  cause,  when  he  resembleth  faith  to 
the  body,  and  works  to  the  .  soul  "  But  that 
the  apostle  doth  not,  but  resembleth  works  to 
the  fruit,  which  declareth  ihe  body  to  have  a 
soul  in  it :  the  life  of  our  justification  there- 
fore is  faith,  the  fruits  are  good  works.  The 
apostle  therefore  saith  not,  that  faith  wrought 
with  his  deeds  in  the  act  of  justification  De- 
fore  God,  but  that  after  he  was  justified  before 
God  by  f  lith  imputed  to  him  for  iuslice,  his 
faith  wrought  by  and  witli  his  deed,  declaring 
the  same  before  men. 

This  showeth  Bede  of  the  two  kinds  of  jus- 
tification before  God  by  faith  without  works, 
and  before  men,  where  faith  is  showed  by 
works  writing  upon  this  te.\t,  "Of  this  testi- 
mony Paul  to  the  Romans  reasoned  most 
strongly,  showing  manifestly,  that  the  virtue 
of  faith  is  so  great,  that  it  is  able  immediately 
after  he  hath  understood  the  mysteries  there- 
of, to  make  of  an  ungodly  man  a  just  man  ; 
for  because  Abraham  with  great  and  fervent 
faith  beheved  God,  that  he  was  rcidy  in  his 
mind  to  do  all  thiniis  that  God  commanded, 
his  f^iith  was  worthily  reputed  of  God,  which 
knew  his  heart  for  justice.  And  that  we  also 
might  know  his  faith,  by  which  he  was  justi- 
fied, God  tempted  him,  commanding  him  to 
offer  his  son,  and  his  faith  was  perfected  by 


his  deeds,  that  ia  to  say,  by  perfect  execution 
of  works,  it  was  proved  to  be  in  his  heart." 
Oecumenius  upon  this  place  saith,  "  that  Alira- 
ham  was  an  imace  of  justification,  which  is 
by  faith  only,  when  it  was  imputed  to  him  for 
justice  that  he  believed,  and  of  that  justifica- 
tion which  is  of  works,  when  he  offered  his 
son  upon  the  altar."  Therefore,  the  two 
apostles  speak  of  two  diverse  kinds  of  jus- 
tification, the  one  by  faith  only,  the  other  by 
works,  which  is  a  declaration  and  trial  of 
the  other. 

23.  The  apostle  saith  not,  that  Abraham  by 
his  works  was  made  the  friend  of  God,  but 
that  he  was  so  known  to  nun,  and  therefore 
triply  called  the  friend  of  God.  Neither  do 
we  say,  that  Abraham  by  his  works  was  ap- 
proved or  declared  to  be  just  before  men 
only,  for  he  was  so  approved  by  God  also. 
But  he  was  justified  or  made  just  by  God 
through  faith  only,  and  not  by  his  works, 
when  God  imputcth  faith  to  him  for  justice 
without  works,  Rom.  4.  Anselm.  de  excel.  G. 
Virg.  Maria. 

24.  This  proposition  is  not  directly  oppo- 
site or  contradictory  to  that  which  we  hold,  no 
more  than  those  two  sayings  of  Christ.  "  The 
Father  is  greater  than  I,  and  I  and  the  Father 
are  one."  No  more  is  this  saying  of  James, 
Abraham  was  justified  by  works,  contrary  to 
that  which  Paul  saith,  that  he  was  justified  by 
faith  without  works.  For  both  the  sayings 
are  true  in  divers  respects,  and  we  believe 
both  :  for  where  the  respect  is  not  the  same, 
there  is  no  opposition  or  contradiction.  We 
say  therefore  with  Paul,  a  man  is  justified  \<y 
faith  without  works,  which  is  all  one  as  it  he 
said  by  faith  only.  And  we  say  with  James, 
a  man  is  justified  of  works,  and  not  of  faith 
only,  which  saying  in  divers  respects  and  ac- 
ceptions  of  this  word,  justifying,  are  true.  In 
Paul  it  signifieth  to  be  made  just  by  God's 
imputation.  In  James  it  signifieth  to  be  de- 
clared just,  as  well  before  men,  as  in  the  sigh: 
of  God. 

Neither  is  it  possible  to  reconcile  the  ap- 
pearance of  opposition,  which  is  between  the 
two  apostles'  sayings,  but  in  this  manner. 
For  to  say,  as  the"  Papists  do,  that  a  man  is 
justified  both  by  faith  and  works,  cannot  pos- 
sibly stand  with  that  which  Paul  saith:  A 
man  is  justified  by  faith  without  works.  But 
James  saiih  not,  that  a  man  is  justified  by 
works  without  faith,  which  he  might  as  rig  t-_ 
ly  say  as  Paul,  wivliout  works,  if  he  meant  of 
the  same  justification,  but  he  saith,  a  man  is 
not  justified  by  faith  only- 

Therefore  he  meancth,  that  a  man  is  not 
justified  before  God  for  a  solitary  faith,  which 
is  void  of  good  works,  but  by  a  living  and 
working  faith,  insomuch  that  by  works  also, 
he  is  declared  to  be  just,  which  is  one  signifi- 
cation of  that  term  of  justifving  usual  in  the 
scriptures.  Matt.  11.  19.  Litke  7.  29,  &,c.,  and 
therefore  is  justified  by  works,  and  not  by 
faith  only.  But  you  say,  there  is  not  the  like 
contradiction  between  the  two  apostles,  be- 
cause Paul  never  saith,  a  man  is  justified  by 
faith  only.     But  when  he  saith,  a  man  is  justi- 


358 


JAMES. 


fied  without  works,  it  is  the  same  that  we  mean 
when  we  say  by  tiiith  only. 

And  these  words  ot  .lames,  Abraham  was 
jUBtitied  bv  works,  are  in  form  of  speech  di- 
jrectly  coritrndictoiy  to  that  Paul  defendeth, 
Abraham  to  be  justified  by  taith  without 
works,  or  not  of  works,  though  in  sense  they 
be  not,  because  the  one  useth  the  word 
justify  in  one  sense,  the  other  in  another 
sense. 

Where  you  say  Paul  never  ineaneth,  that 
by  faith  which  is  alone  a  man  is  justified,  we 
atjree  with  you  ;  ior  we  hold,  that  a  man  is 
justified  by  faith,  which  worketh  by  love,  yet 
not  of  the  merit  of  works,  but  of  the  free  grace 
of  God.  "  But  concerning  works  also,"  you 
say,  "  there  is  a  difference  betwixt  the  first 
justification  whereof  Paul  speaketh  specially, 
and  the  second  whereof  James  specially  treat- 
eth."  This  difference  will  never  discharge 
the  apostles  of  contradiction,  that  a  man  is 
justified  by  works,  and  that  a  man  isjustified 
without  works,  yea,  saved  not  of  works,  but 
of  grace,  so  long  as  you  mean  both  these  jus- 
tifications to  be  before  God  in  one  acceptation 
of  the  word  justification.  Beside,  that  the 
scripture  teacheth  but  one  justification  unto 
glorification  and  salvation,  which  is  that  which 
you  call  the  first. 

For  that  you  allege  out  of  the  Apocalypse 
22,  "  He  that  is  just,  let  him  be  more  jus- 
tified," though  it  were  meant  of  the  same 
kind  of  justice,  yet  it  cannot  serve  you  to 
ground  a  second  kind  ol  justification  upon  it, 
because  comparison  of  greater  or  lesser  doth 
not  make  a  several  kind.  It  declareth  there- 
fore an  increase  in  the  same  kind  of  justifica- 
tion, and  not  a  new  kind  of  justification.  It 
is  an  exhortation  therefore,  that  he  which  is 
just,  declare  himself  more  and  more  to  be 
just,  and  increase  in  the  works  of  justice. 

"  The  fathers,  you  confess,  do  sometimes 
say,  we  are  justified  by  faith  only,  or  faith 
only  doth  justify,  &.c.,  but  they  have  a  far 
other  meaning  than  we,"  and  then  you  say, 
they  exclude  this  and  that,  which  is  true,  for 
only  faith  justifying,  excludeth  all  those  things, 
but  they  exclude  also  the  nierit  of  good 
works,  which  the  apostle  doth  exclude,  and 
that  is  it  which  we  would  have.  But  to  fol- 
low you  in  particulars,  "they  never  exclude," 
say  yon,  "from  justification  and  salvation,  the 
co-operation  of  man's  free  will." 

To  pass  over  your  pelting  sophistry,  in  join- 
ing together  justification  and  salvation,  of 
which  although  the  latter  do  follow  of  the 
former,  yet  they  are  diverse  things,  and  in  rea- 
soning are  to  be  distinguished  :  I  say  only 
faitii  doth  not  exclude  the  consent  of  our  will. 
Which  of  unwilling  by  the  grace  of  God  is 
made  willing,  to  accept  justification  and  sal- 
vation, but  it  excludeth  the  merit  or  power  of 
man's  captive  will,  which  without  the  grace 
of  God,  "availeth  to  nothing,  but  to  sin,"  as 
Augustin  often  teacheth.  And  especially  he 
|iiiti(lioth  this  point  of  purpose,  that  our  will 
in  beliuving  unto  justification  and  salvation, 
is  not  of  that  najural  freedom  of  will,  but 
of  God's  grace.    De  sp.  el  tiler,  cap.  33  and  34. 


You  say  further,  "  they  do  not  exclude  the- 
dispositions  and  preparations  of  our  hearts  by 
prayer,  penance,  and  sacraments."  1  answer, 
they  acknowledge  but  one  justification  before 
God  unto  salvation,  even  that  whereby  God 
justifieth  the  ungodly,  which  you  call  the  first 
justification :  for  ot  the  second  they  never 
heard,  nor  ariy  Papist,  till  within  these  few 
years,  therefore  they  exclude  all  disposition 
and  preparation  of  men's  hearts  by  prayer  or 
any  other  means,  of  which  nothing  can  be 
good  that  proceeQeth  from  an  ungodly  man, 
therefore  can  have  no  co-operation  with  God, 
in  justifying  the  ungodly  man  by  faith  only 
without  good  works. 

You  add  further,  "  they  do  not  exclude  the 
virtue  of  hope   and  charity,  the  purpose   of 
well  working,  and  the  observation  of  God's 
commandments."     Neither  do  we    exclude 
them  from  following  justification,  and  the  jus- 
tified man,  but  "they  go  not  before  unto  jus- 
tification,  or  the  man  to  be  justified,"  saith 
Augustin,   therefore  in  justification  they  ex- 
clude them.    You  say,  "  much  less  they  ex- 
clude the  works  and   merits  of  the  children 
of  God  proceeding  of  grace  and  charity,  after 
they  be  justified,  and  are  now  in  his  favour." 
Seeing  they    acknowledge   justification    by 
grace,  by  faith  only  without  works,  although 
they  exclude  not  the  works  of  God's  children 
to  follow  justification,  to  the  reward  of  eternal 
life,  which  God  hath  promised :  yet  in  the 
very  act  of  justification,  which  goeth  before 
such  works,  they  must  needs   exclude  such 
works  from  justifying,  or  being  meritorious  of 
justice,  which  is   God's  free   gift  in   Jesus 
Christ.     A   few   sentences   of  the    fathers  I 
will  rehearse,  that  their  meaning  may  appear 
to  be  clearly  as  ours  is,  against   all  your  ca- 
vils.    Origen.  Rom.  Uh.  3.  cap.  3.     "  The  apos- 
tle saith,  that  the  justification  of  faith  alone 
doth  suffice,  so  that  he  which  belie veth  only, 
is  justified,   although  he    have    fulfilled   no 
work  :  wherefore   it   standeth   us  upon,  that 
take  in  hand  to  defend  the   apostle's  writing 
tobe  perfect,  and  all  things  therein   to  stand 
with  good   order,  to  inquire  who  hath  been 
I  justified  by  faith  only,  without  works.    There- 
:  fore  for  example's  srUe,  I  think  that  these  is 
I  sufficient,  which  being  crucified  with  Christ, 
I  cried  to  him  from  the  cross.  Lord  Jesus  re- 
member me  when   thou  coniest  in  thy  king- 
dom.   Neither  are  there   any  good  works  of 
his  described  in  the  Gospel,  hut  for  this  faith 
only,  Jesus  said  unto  him,  this  day  shalt  thou 
'  be  with  me  in  Paradise."    Where  it  is  to  be 
I  noted,  that  although  this  thief  had  no   good 
works  going  before  faith,  yet  proceeding  of 
faith,  he  had  as  many,  as  the  time   and  case 
wherein  he  was  permitted,  namely,  the   fear 
I  of  God,  acknowledging  of  his  sin,  invocation, 
j  reprehension    of   his    fellow,   &c.    Hibrius 
I  Mutt.  Can.  8.    "  It  moved  the  Scribes,  that  sin 
was  fi)rgiven  by  man:  for  they  beheld  a  man 
only  in  Jesus  Christ,  and  that  to  be  forgiven 
by  him,  which  the  law  could  not  release  :  for 
faith  onlv  doth  justify."     Here  you   seejusti- 
I  ficalion  by  remission  of  sins  :  the  like  asser- 
I  tin  he  hatn.  Can.  21.    Gregory  Nazianzen  af- 


JAMES. 


359 


firmeth  the  same,  de  modest,  in  descept.  Car.  ] 
de  rebus  suis,  speaking  in  the  person  of  the 
Publican,  that  prayed  wiih  the  Pharisee,  saith, 
"  Worlds  shall  not  save  me,  but  let  ihy  grace 
and  thy  mercy  drop  upon  ino  profane  man, 
which  only  hope,  O  l^iniI,  thou  hast  given  to 
miserable  sinners."  Here  you  see,  grace  and 
mercy  the  only  hope  of  sinners.  Basil,  de 
Humii.  Horn.  51,  "  This  is  a  perfect  and  full ' 
rejoicing  in  God,  when  a  man  doth  not  boast 
himself  ol  his  own  justice,  but  knoweth  him- 
self to  be  void  oj  true  justice,  and  to  be  justi- 
fied by  only  faith  in  Christ."'  Ambrose  among 
a  great  number  of  places  hath  these  wortls,  [ 
in  1  Cor.  cap.  I.  "It  is  so  appointed  of  God,  j 
that  he  which  believeth  in  Christ,  shall  be 
saved  without  works,  receiving  forgiveness  ! 
of  sins  by  faith  alone."  Chrysostom  often- ! 
times  affirmeth  the  same,  and  speaking  ofj 
Abraham  he  saith,  Ga/.c.  3,  "  If  he  before  the  { 
time  o(  irrace  were  justified  by  faith,  and  that 
when  he  flourisheth  in  good  works,  much 
more  we."  Tim.  Horn.  3,  he  saith,  "If thou 
trust  unto  faith,  why  bringcst  thou  in  other 
things,  as  though  faith  alone  sutFieed  not  to 
justice  1"  Hierom  against  the  Pelagians 
saith,  lib.  1,  "  We  are  just,  when  we  confess 
ourselves  to  be  sinners,  and  our  justice  con- 
sisteth  not  of  our  own  merit,  but  of  God's 
mercy."  In  the  commentary  upon  Paul's 
Epistles  ascribed  to  Hierom,  justification  is 
often  attributed  to  faith  only,  and  to  show 
that  he  excludeth  all  merit  of  works,  he 
saith,  epistle  ad  Gal.  can.  1,  "  By  grace  alone 
you  are  saved  througli  faith :"  and  chap.  2, 
"  Grace  is  cast  away,  if  faith  only  suffice 
not." 

25.  Rahab  was  justified  as  Abraham  was, 
before  God  by  faith  only,  through  which  faith 
she  brought  forth  that  work  which  is  here 
commended,  whereby  she  was  declared  to  be 
just.  Paul  to  the  Romans,  Galatians,  Ephe- 
sians,  and  others,  writing  to  Christians,  how 
they  are  justified  and  saved,  doth  not  only 
confute  the  errors  of  the  .Tews  and  philoso- 
phers, but  of  the  Pelagians,  Papists,  and  all 
other  heretics,  that  teach  a  man  to  be  justi- 
fied before  God  by  his  works,  and  not  by  the 
only  grace  of  God  through  faith. 

'26.  We  feign  no  such  fables  as  you  dream. 
We  say  the  apostle  speakeih  partly  of  a 
feigned  faith,  which  how  vain  it  is,  he  proveth 
by  feigned  charity:  partly  of  that  faiih  which 
is  an  assent,  that  the  principles  of  religion  are 
true,  which  is  a  kind  of  faith,  but  such  as  is 
in  devils,  which  tremble  at  God's  justice, 
but  do  not  embrace  his  salvation,  and  this  is 
void  of  good  works,  and  is  a  dead  faith,  not 
a  justifying  faith.  It  statideth  you  upon  to 
make  much  of  this  faith,  for  this  is  your 
Popish  faith,  not  differing  from  the  devil's 
faith,  therefore  you  charge  us  with  impu- 
dency,  in  "  saying  that  the  faith  of  which  the 
apostle  disputefh,  is  no  true,  or  properly 
called  faith."  Whereunto  I  answer,  that  ifa 
dead  man  may  truly  and  properly  be  called 
a  man,  then  this  is  a  true  and  properly  called 
faith,  which  the  apostle  callcth  a  dead  faith  : 
yet  is  it  not  that  faith  which  Paul  afBrmeth 


to  justify  without  works,  though  it  be  not 
without  works  after  it  have  justified.  But  it 
is  the  same  you  say,  that  "  Paul  defined  and 
coinmended,  Ikb.  11,  and  the  same  which  ia 
called  the  Catholic  faith."  That  it  is  not  the 
same  that  the  apostle  cominendeth,  nor  the 
true  Catholic  faith,  it  is  manifest  by  this  rea- 
son. That  faith  which  the  apostles  com- 
mendeth,  is  it  by  which  all  the  patriarchs 
pleased  God,  who  pleased  him  not  with  a 
dead  faith,  nor  with  such  a  faith  as  is  in  de- 
vils :  therefore  it  is  not  the  same  faith.  That 
faith  hath  trust  and  confidence  in  God,  that 
he  is  a  rewarder  of  them  that  seek  him,  this 
faith  hath  not,  nor  without  this  trust  can  have 
that  infurnialion  or  life  by  charity,  ol  which 
you  speak.  For  no  man  can  love  God,  except 
lie  first  believe  that  he  is,  and  that  he  will 
be  good  unto  him.  And  that  fai'th  indeed 
doth  justify  which  workelh  by  love  :  but  love 
and  charily  is  not  the  form  or  life  of  it,  but  a 
fruit  and  effect  of  it.  For  the  apostle  in  this 
similitude  doth  not  make  faith  the  body,  and 
works  the  soul :  but  works  the  argument  of 
the  life  and  soul  of  faith,  which  is  trust  in 
God,  tliat  is  lacking  in  the  devils,  in  whom  is 
knowledge  of  the  truth,  that  you  call  the  Ca- 
tholic faith,  which  is  the  body  only  without 
life,  except  there  be  trust  and  confidence, 
which  is  the  life  of  it,  declaring  itself  by  the 
works,  as  the  life  of  a  tree  by  leaves,  fiow- 
ers,  and  fruits.  Didymus  Alex,  upon  this 
text  saith,  "  It  is  to  be  noted,  that  when  faith 
is  dead  without  works,  it  is  also  no  faith,  for 
a  dead  man  is  not  a  man.  But  here  some 
men  saying,  that  the  spirit  is  the  cause  where- 
by the  body  liveth,  say  it  is  more  honourable 
than  the  body,  and  consequently  affirm,  that 
works  which  give  life  to  it,  arc  more  honour- 
able than  faith.  I  have  studied  more  earnestly 
to  set  forth  what  I  think.  For  though  without 
doubt  the  spirit  is  better  than  the  body,  yet 
without  controversy,  woi;ks  are  not  to  be 
preferred  before  faith,  seeing  a  man  is  saved 
by  grace,  not  of  works,  but  of  faith."  Out  of 
this  fragment  of  Didymus,  it  nppeareth,  that 
he  accounted  that  to  be  no  true  faith  which 
was  void  of  good  works,  and  that  he  esteem- 
ed not  works  or  charity  to  be  the  soul  or  form 
of  faith.  Damns,  de  orlhod.fid.  lib.  X.aip.'i. 
Faith  without  works  is  dead,  and  so  likewise 
works  without  faith  are  dead.  For  a  true 
faith  is  tried  and  approved  by  works.  But 
you  are  well  assured,  that  the  "  apostle 
speaketh  not  of  the  siiecial  faith  whieli  we 
hold  only  to  justify."  This  confession,  though 
from  the  devil's  mouth,  is  true.  For  that  taith 
which  we  tcacli  to  justify,  is  no  dead  faith,  is 
not  in  devils,  is  not  void  of  good  works.  _  But 
neither  "  Paul,  nor  any  sacred  writer,"  you 
say,  "  ever  spake  or  knew  of  any  such  forged 
faith."  What  say  you,  is  it  a  forged  faith  for 
\  every  man  to  believe  the  general  promises 
of  God  to  pertain  unto  him  7  when  Christ 
saith,  "  He  that  believeth  and  is  baptized," 
itc.  Did  not  Peter  and  every  one  of  the 
apostles  that  believed  and  were  baptized, 
firmly  believe  that  thev  should  be  saved? 
1  Yes  verily,  they  believed  all,  and  every  one 


360 


JAMES. 


said  with  David,  "  I  have  believed,  therefore 
I  have  spoken,",  and  they  taught  all  Christian 
men  so  to  believe,  and  your  general  faith  is 
nothing  better  than  inlidclity.  Judas  after 
lie  had  betrayed  Christ,  believed  that  he  was 
just,  the  devils  believed  that  he  was  the  Son 
of  God.  What  lack  is  tiiere  in  tlie  devils' 
faith  ?  You  will  say  love,  which  is  true,  but 
ii  is  not  all  the  truth.  For  how  they  love 
him  of  whom  they  look  to  receive  no  benefit 
but  condemnation?  Therefore  the  devils 
lack  faith,  that  is  trust  and  confidence  in  God, 
ihat  he  is  their  merciful  Father  to  save 
ihem  :  which  faith  whosoever  hath,  cannot 
but  love  God,  and  all  that  God  hath  fcom- 
manded  to  be  loved  for  his  sake.  This  is 
therefore  the  only  true  justifying  faith  of  all 
Christians,,  not  only  to  know  God  to  be, 
and  Christ  to  be  a  Saviour;  but  to  believe  that 
God  is  their  God,  and  Christ  is  their  Saviour, 
according  to  whose  most  certain  and  com- 
fortal)le  promises,  they  look  steadfastly  to  be 


Chapter  3. 
1.  Luther,  Zuinglius  and  Calvin  were  all 
scholars  of  Christ,  and  therefore  might  not 
follow  one  another  further,  than  they  follow 
Christ.  They  are  not  many  masters  who  all 
teach  the  doctrine  of  Christ,  at  least  in  the 
chief  and  necessary  articles  unto  salvation. 

Ch.\ptEr  4. 

8.  It  is  no  heretical  boldness  to  add  a  word 
to  supply  the  sense,  which  needs  inust  be  un- 
derstood. 

8.  Man  hath  no  free  will  to  endeavour  to 
come  to  God,  without  the  grace  of  God.  The 
Apostle  speaketh  to  Christians,  whose  will  by 
grace  is  begun  to  be  enlarged,  that  they  may 
endeavour  to  come  daily  nearer  and  nearer 
to  God.  Although  the  will  of  man,  is  always 
free  from  constraint,  but  not  from  thraldom 
and  bondage  to  sin. 

8  Man  working  by  the  grace  of  God,  dero- 
gateth  nothing  from  his  honour.  But  he  that 
thinketh  he  cleanseth  his  heartby  anv  strength 
of  his  own,  and  not  by  the  grace  of  God  only, 
derogateth  from  the  grace  of  God  which 
is  the  only  author  of  goodness  in  us  :  for  of 
ourselves,  as  of  ourselves,  we  are  not  apt  to 
(hink  any  thing,  1  Cor.  3.  5.  Therefore  papists 
do  manifestly  derogate  from  the  glorv  of 
Christ's  death,  when  they  attribute  such  effects 
to  their  own  works,  or  oilier  helps  whatsoever, 
as  the  scripture  maketh  the  proper  effects  of 
Christ's  death,  as  satisfaction  for  sins  by  merits 
and  penance,  propitiation  by  masses,  release 
by  pardons,  &c. 

Chapter  5 
If.  We  translate  the  Greek  word  here,  as 
we  do  in  other  places,  truly  for  the  elders  by 
office,  and  not  in  age,  as  your  own  vulgar 
Latin  translator  calleth  them  divers  times 
teniorrx,  and  mnjores  nain,  which  you  call  an- 
cients and  seniors.  Therefore  this  is  a  rotten 
cavil,  not  worth  a  rotten  nut.  And  although 
ChryaoBtom  following  (he  usual  manner  of 


speaking,  called  them  sacerdotes,  yet  if  he  had 
translated  this  or  any  like  text  out  of  the 
Greek  into  the  La(in  tongue,  he  ought  not  to 
have  used  that  word  sacerdotes,  neither  doth 
your  vulgar  Latin  interpreter  whom  you  hold 
to  have  known  the  sense  and  signification  of 
that  word,  as  well  as  any  papist  alive,  in  any 
place  translate  the  word  here  used  by  the 
Apostle,  sacerdotes,  but  either  seniores,  or  ma- 
jures  nalu,  or  preshyleri .  And  Bede  in  his  com- 
mentary on  this  place,  calleth  them  seniores. 
But  admitting  that  we  mean  elders  by  office, 
"  you  demand,  whether  the  Apostle  mean 
here,  men  of  that  function  which  in  our 
churches  we  call  elders,"  1  answer  he  meaneih 
such.  But  that  you  think  cannot  be  so:  because 
"  elders  are  not  deputed  specially  to  public 
prayers  and  administration  of  the  sacraments." 
1  answer,  although  in  some  churches  there  be 
some  elders  appointed  only  to  govern,  yet  is 
there  no  church  in  which  there  be  no  elders 
appointed  specially  to  public  prayers,  and  ad- 
ministration of  the  sacraments  :  and  therefore 
our  elders  are  such  as  the  apostle  requireih 
to  be  sent  for,  saving  that  they  have  not  the 
gilt  of  healing,  as  those  had  in  the  primitive 
church  of  the  Jews,  and  therefore  your  quar- 
relling as  well  at  our  orders,  as  at  our  trans- 
lation is  vain.  But  admitting  that  the  minis- 
ters of  our  church  be  such  as  the  apostle 
speaketh  of,  you  demand  why  we  translate  not 
presbyteros  ministers.  I  answer,  because  the 
word  signifietli  elders  and  not  ministers.  I 
might  by  as  good  reason  demand  of  you  why 
you  translate  not  seniores,  priests,  rather  than 
ancients.  "  But  we  might  as  well  translate  so, 
as  call  them  so,  you  think,"  but  we  know  not  : 
for  in  translation,  we  must  look  as  near  to  the 
phrase  of  writing  will  bear,  to  the  proper  sig- 
nification of  words,  else  why  call  you  them 
priests,  whom  in  translation  you  term  ancients? 
in  common  speech  we  may  use  common  words 
but  when  we  are  examined  so  straitly  of 
our  terms,  we  answer  that  we  call  them  not 
ministers,  meaning  largely  and  absolutely,  but 
ministers  of  God  and  of  his  church,  as  Paul 
calleth  himself  and  his  fellow  ministers,  1 
Cor.  3.  5.  and  chap.  4.  1,  who  was,  I  trow,  of 
the  highest  order.  "But  the  deacons,"  you 
say,  "  should  more  properly  he  called  minis- 
ters." We  call  not  the  elders  ministers,  as 
though  ihe  word  were  proper  to  them,  which 
we  acknowledge  to  be  general  to  all  inferior 
ministers  and  servitors  of  the  church  :  but 
because  they  are  the  principal  ministers  of 
God  and  the  church.  And  yet  wc  contend  not 
for  the  term,  nor  refuse  the  name  priest,\\hen 
it  signifieth  the  same  whom  the  apostle  call- 
eth/)res6;/^erMTO;  but  when  by  abuse  and  vain 
cavillation  of  papists,  it  is  taken  to  signify  a 
sacrificer.  Therefore,  ticcording  to  the  true 
etymology  we  confess  the  name"  to  be  good, 
and  do  use  it,  knowing  thnt  it  implicth  no  sa- 
crificing, a.?  you  most  fondly  and  ridiculously 
would  enforce  out  of  it.  But  in  translation, 
because  by  common  speech  a  priest  was  taken 
for  a  sacrificer,  and  the  translators  had  no 
other  name,  whereby  to  call  the  sacrificers  of 
he  law  but  priests,  to  make  and  observe  that 


JAMEt 


361 


tlilTerence  which  the  Holy  Gliost  always  ob- 
serveth  in  the  New  Testament,  they  call  the 
one  priests,  the  other  eiders.  But  it  they  had 
called  the  one  sacriticers,  and  the  other  priests, 
that  priests  might  have  been  known  to  differ 
from  sacrificers,  it  had  been  a  small  matter, 
and  perhaps  hindered  you  of  this  vain  quarrel. 
14.  There  is  no  cause,  why  any  man  should 
deny  this  ep.stle,  as  maintainirig  the  popish 
sacrament  ot  extreme  unction,  for  that  it  doth 
not,  but  speaketh  ot  the  use  ot  the  gilt  ot  heal- 
ing, which  was  in  the  primitive  church,  in  the 
elders  of  the  congregation,  expressed  by  the 
outward  sign  of  anointing  with  oil,  as  it  is 
manifest,  Mark  6.  13.  Whereof,  as  Bedc 
thmketli,  came  the  custom  of  anointing  tlictn 
that  were  possessed  with  devils,  and  the  sick 
with  oil,  which  he  confessetli  might  be  done 
not  only  of  the  priests,  but  also  ot  every  Chris- 
tian in  their  necessity,  as  Innocent  teacheth. 
Therefore,  although  he  allow  the  ceremony, 
yet  he  alloweth  not  your  sacrament,  which 
may  be  ministered  by  none  but  by  a  priest,  and 
unto  none,  but  them  that  be  in  extremity  of 
sickness,  when  health  is  despaired:  yea, 
Bede  underslandeth  it,  to  pertain  not  only  to 
them  that  are  sick  in  body,  but  also  to  them 
that  are  weak  in  faith,  though  they  be  whole  in 
body.  " Commanding,"  saith  he,  "him  that  is 
weak  in  body,  or  in  faith,  that  he  which  liaih 
sustained  a  greater  wound,  should  remember 
to  cure  himself  with  the  aid  of  more  men,  and 
them  of  the  elder  sort,  neither  should  refer  the 
cause  of  his  weakness  to  the  younger  sort, 
and  less  learned,  lest  he  receive  by  them, 
any  hurtful  speech  or  counsel."  You  see  there- 
fore, that  even  the  custom  and  use  of  the  ce- 
remony is  greatly  changed  from  the  days  of 
Bede,  which  is  but  seven  or  eight  hundred 
years  ago.  For  in  the  popish  church  one 
priest  is  sufficient,  young  or  old,  who  cometh 
not  to  give  any  ghostly  counsel,  but  commonly 
when  a  man  is  past  his  senses.  It  is  certain 
therefore,  that  in  Bede's  time,  this  anointing 
was  not  taken  tor  a  sacrament.  But  you  say, 
what  dishonotir  is  it  to  God,  that  a  sacrament 
should  be  instituted  in  oil  more  than  in  water, 
&c.  Verily  if  God  had  instituted  any  sm-h 
perpetual  sacrament  in  oil,  as  he  doth  in  water, 
we  would  nothing  doubt  of  it.  But  this  sign 
of  anointing  was  temporal,  as  the  gift  of 
healing  whereunto  it  was  annexed  was  but 
for  a  season,  and  that  doth  this  scripture  tell  us 
sufficiently,  seeing  experience  testifieth,  that 
the  gift  of  healing  doth  not  now  remain. 
Where  you  say  the  church  of  God  hath  always 
used  it,  it  is  false  :  for  the  Greek  church  ne- 
ver received  it  to  this  day,  as  a  sacrament,  and 
for  many  hundred  years  it  was  counted  a  tree 
ceremony  in  the  Latin  church,  as  appeareth 
by  the  epistle  of  Innocent,  nnd  that  which  Bede 
writeth,  that  it  was  lawful  for  all  Christians 
to  use  it.  But  when  we  say,  it  pertained  to 
the  gift  of  healing,  you  ask,  "whether  Christ 
appointed  any  certain  creature  or  external 
element  unto  the  apostles  generally  to  work 
miracles  by."  I  answer  rio  :  tor  with  external 
sign  and  without,  they  did  miracles.  Yet  it 
appeareth,  Mark  6.  13,  that  he  appointed  them 
46 


to  anoint  the  sick  with  oil  that  they  might 
recover  health,  though  it  were  not  necessary 
so  to  do  at  all  times,  when  they  healed  the 
sick.  Where  you  say,  "  that  Christ  would 
have  miracles  m  the  beginning  wrought  by 
sundry  sacraments  which  remain,  the  miracles 
ceasing,"  we  tiiidno  such  matter,  whkh  it  it 
were  so,  the  institution  and  commandment  of 
the  perpetuity  of  them  were  sufficient  for 
their  continuance.  You  demand,  "  whether 
ever  we  read  or  heard  that  men  were  gen- 
erally commanded  to  seek  lor  their  health  by 
mirac\ilous  means  V  We  read  that  men  were 
commanded  generally  to  seek  all  spiritual  and 
miraculous  gilts,  as  long  at  God  gave  them, 
and  not  lieallli  only,  but  th<  gift  of  healing 
also,  1  Cor.  12.  31.  cap.  11.  1,  under  the  gen- 
eral rule  ot  submitting  all  our  requests  and 
whole  will  I'l  God's  will. 

Yoit  l-utand,  whether  all  priests  or  elders 
had  the  gift  of  miracles  in  the  primitive 
ciiurch."  We  answer,  it  is  not  necessary  that 
every  one  had  the  pit  of  healing,  yet  among 
the  company  of  elders,  that  were  in  every 
church,  some  doubtless  had  when  others  had 
which  were  not  elders  of  the  church.  Or  the 
gilt  might  be  given  to  the  whole  number, 
which  every  one  had  not,  as  Paul  speaketh  ot 
the  gift  ol  prophecy,  given  by  laying  on  of  the 
hands  ot  the  elders,  1  Ttiii.  l.  14.  Neither 
would  the  apostle  promise  health,  if  the  gift 
of  healing  had  not  been  general  in  every  con- 
gregation. But  "  though  the  apostles  hud  the 
gilt  to  cure  men  and  revive  them,  yet  there 
was  no  such  general  precept,  to  call  for  the 
apostles,  to  heal  men  or  restore  them  :  so  lon^ 
as  that  gift  continued  in  the  church,  it  was  all 
men's  duty  to  seek  the  use  of  it,  so  far  as  it 
would  stand  with  God's  pleasure.  Therefore 
as  Paul  setteth  down  an  order  for  the  right 
use  of  the  gifts  of  tongues,  1  Cor.  14.  27,  so 
doth  James  here  for  the  gilt  of  healing.  "  You 
ask  if  any  external  element,  or  miraculous 
practice  unless  it  were  a  sacrament,  had  pro- 
mise of  the  remission  of  all  kind  of  actual 
sins  joined  to  it?"  But  neither  hath  the 
element  of  oil  any  such  promise  annexed  unto 
it,  but  the  prayers  of  the  faithful,  as  1  John  5. 
6:  "You  ask  whether  James  could  institute 
such  a  ceremony  of  himself?"  &,c.  We  say 
he  did  not  institute  any  such  ceremony  as  you 
speak  of,  nor  mentionethany  such,  but  willeth 
the  gift  of  healing,  to  be  used  according  as 
God  had  appointed.  As  for  the  promise  of  re- 
mission ot  sins,  he  annexeth  it  not  to  the  ele- 
ment, but  out  of  the  general  doctrine  of  prayer, 
he  showeth  the  fruit  thereof  to  be  the  obiain- 
irig  of  remission  of  sins.  But  at  "  other  linies," 
you  say,  "  we  rail  at  the  popish  church,  for  an- 
nexing of  remission  of  sins,  to  the  element  oi' 
water.  Here  we  are  driven  to  hold,  that  James 
prescribed  a  miraculous  oil,  which  had  much 
more  power  and  efficacy."  Concerning  your 
popish  holy  water,  although  it  be  conjured  to 
be  health  of  body  and  soul,  whi'h  includeth 
not  only  venial  but  all  sins  :  yet  even  your 
doctrine  of  venial  sins,  is  intolerable.  For 
who  gave  you  authority  to  annex  any  remis- 
sion of  sins,  to  that  or  any  other  creature  ? 


JAMES 


But  that  you  say,  we  are  driven  to  hold, 
is  false,  for  we  hold  no  such  thing,  either 
that  James  of  his  own  authority  prescribed  a 
miraculous  oil,  or  that  any  such  power  or 
efficacy  to  remit  sins,  was  m  the  oil,  or  an- 
nexed to  it.  Therefore  you  are  driven  to  the 
straits,  that  without  shame  feign  a  sacra- 
ment of  a  ceremony  used  only  for  Health  of 
body,  and  are  bold  to  slander  the  universal 
church  of  Christ,  ^yith  such  a  practice  as 
never  was  received  in  the  church  of  Christ, 
for  a  sacrament.  How  the  ceremony  was 
used  in  Bede's  time  I  have  showed  before. 
The  testimony  of  Innocent  and  De  visitat. 
infirm.  I  have  answered  before,  Gul.  4.  sect.  2. 
Bernard  writeth  no  more,  but  that  Malachi 
was  anointed,  according  to  the  ceremony  used 
in  his  time.  The  other  coimcils  that  iollow, 
being  of  later  years,  are  according  to  the  epis- 
tle ot  Innocent.  Who  because  he  saith,  that 
this  anointing  may  be  used,  not  only  of  the 
priests,  but  also  of  all  Christians,  you  are 
driven  to  a  poor  shift,  in  saying  ihey  used  it 
not  in  that  sacramental  sort  which  the  apostle 
prescribeth  ;  but  Innocent  saith  plainly,  they 
might  use  it  lawfully,  without  any  distinction 
of  sacramental  sort,  as  his  words  are  manifest, 
which  with  small  learning,  may  easily  be  un- 
derstood. But  where  you  say,  "  they  use  it 
as  Christians  do  now  the  water  of  baptism,  to 
take  it  home  with  them  after  it  was  hallowed, 
and  to  give  it  to  their  diseased  to  drink  ;"  no 
doubt  it  was  a  vile  superstitious  abusing  of  the 
sacrament  of  baptism,  as  there  have  been  many 
by  conjurers  and  idolaters,  but  never  used  of 
well  instructed  Christians. 

The  hallowing  of  the  water  of  baptism,  is 
in  God's  church. but  to  the  only  use  of  bap- 
tism, and  fur  the  only  time  of  the  ministration 
thereof,  as  is  manifest  by  John  baptizing  in 
Jordan,  and  the  apostles  of  Christ  in  every 
water,  without  any  superstitious  hallowing  or 
estimation  of  the  water,  after  it  had  served 
for  the  use  of  baptism. 

15.  Chrysostom  understandeth  it  generally 
of  prayer,  De  Sacerdul.  lib.  3.  Hesyehius,  Lev. 
Vb.  Leap.  2,  saying,  "Prayer  worketh  many 
things,  for  especially  it  healeth  the  nassions 
of  the  soul,  it  cureth  the  wounds  of  the  intel- 
ligible ox  mystical  eyes,  absolving  from  igno- 
rance and  that  which  is  sickness  mdced  ;  that 
is,  it  saveth  the  tears  that  come  out  of  sin. 
For  is  any  sick  among  you  ?  saith  James,  let 
him  call  for,  &c.,  rehearsing  this  whole  text. 
Wherefore  these  ancient  fathers  know  neither 
your  sacrament,  nor  the  formal  words  thereof 

15.  The  apostle  ascribeth  no  saving  to  any 
sacrament,  but  to  the  prayer  of  the  faithful, 
which  how  effectual  it  is, "he  declareth  after- 
ward. 

15.  This  pertaineth  to  the  gift  of  bodily 
healing,  for  which  end  your  anointing  is  not  i 
used,  but  in  desperation  of  bodily  health,  when  ! 
death  is  even  at  hand,  neither  is  any  man  I 
healed  by  your  anointing.  i 

15.  Chrysostom  ascribeth  not  this  effect  | 
to  your  sacrami'iit,  nor  to  the  ceremony  of; 
anointing  with  oil,  but  to  the  prayers  ot  the 
priests,  as  is'manifest  by  his  words  going  I 


before,  wherein  he  preferreth  priests  as  spi- 
ritual fathers  before  bodily  fathers.  "These," 
saith'he,  "have  often  saved  the  soul  that  was 
sick  and  ready  to  perish,  causing  to  some  a 
more  gentle  punishment,  othersome  not  suf- 
fering at  the  first  to  fall :  and  this  not  only  by 
teaching  or  admonition,  but  also  by  helping 
with  prayer.  For  they  have  authority  to  for- 
give sins,  not  only  when  they  regenerate  us, 
but  afterward  also :  For  is  any  sick  among 
you,  saith  the  apostle,  &c. 

You  see  Chrysostom,  even  as  the  apostle, 
doth  refer  this  effect  only  to  prayer  and  not  to 
the  anointing  with  oil,  whereof  there  was  no 
use  in  his  time.  For  the  name  of  priests,  I 
have  answered  sufficiently  before.  Bede  ac- 
knowledgeth  that  this  ceremony  of  anointing 
with  oil,  might  be  done  not  only  by  priests, 
but  by  all  Christians :  but  the  remission  of 
sins,  he  referreth  to  the  priests,  after  they  be 
confessed  by  the  sick  with  purpose  of  amend- 
ment. "For  sins,"  saith  he,  "cannot  be  re- 
mitted without  confession  of  amendment :" 
whereby  it  is  certain  that  Bede  separating  re- 
mission of  sins  from  the  ceremony  of  anoint- 
ing with  oil,  did  not  acknowledge  the  anoint- 
ing with  oil  to  be  a  sacrament.  His  words 
are  these :  "This  we  read  in  the  gospel,  that 
the  apostle  did,  and  now  the  custom  of  the 
Church  holdeth,  that  the  sick  may  be  anoint- 
ed by  the  priests  with  oil  consecrated,  and 
prayer  gomg  with  all,  that  they  may  be  heal- 
ed. Neither  is  it  lawful  for  the  priests  only, 
but  as  Pope  Innocent  writeth,  it  is  lawful  for 
all  Christians  to  use  the  same  oil  by  anointing, 
in  the  necessity  of  themselves  or  other 
friends:  which  oil  yet  ought  not  to  be  made, 
but  by  the  bishops."  For  that  he  saith  with 
oil  in  the  name  of  the  Lord,  signifieth  the  oil 
consecrated  in  the  name  of  the  Lord,  or  at 
least,  that  when  they  anoint  the  sjck,  they 
ought  to  call  upon  the  Lord's  name  over  him. 

16.  The  apostle  exhorteth  both  sick  and 
whole  persons,  to  acknowledge  their  tres- 
passes one  to  another,  which  they  have  com- 
mitted one  against  another.  He  showeth 
how  excellent  and  good  a  work  it  is  to  con- 
vert a  sinner,  but  of  merit  he  speaketh  no- 
thing. 

16.  Our  translation  is  true,  and  agreeable  to 
the  apostle's  meaning,  as  for  the  word  ot^  con- 
fession, and  the  thing  itself,  when  it  signifieth 
true  confession,  we  can  well  abide,  and  use. 
But  you  imagine  that  the  very  word  confession, 
is  sufTicient  to  prove  the  necessity  of  auricular 
confession,  with  all  the  popish  tyranny  inci- 
dent thereunto. 

16.  The  scripture  never  speaketh  of  sacra- 
mental confession,  as  you  call  it,  and  the  apos- 
tle here  speaketh  of  mutual  confession  or  ac- 
knowledging of  our  trespasses  one  against 
another,  not  of  our  sins  to  a  priest.  Neither 
doth  Origen  expound  this  text  of  confession, 
but  the  two  verses  before  of  remission  of  sins 
by  hearty  repentance,  and  confessing  of  sins 
before  God,  or  at  least  openly  before  the 
church.  "There  is  yet,"  saith  he,  "the  se- 
venth kind  of  remission  of  sins,  though  very 
hard  and  laboursome  when  the  sinner  wash- 


1.  PETER. 


363 


eth  his  bed  with  tears,  and  his  tears  are  made 
his  hread  day  and  night,  and  when  he  is  not 
ashamed  to  declare  his  sins  to  the  priest  of 
the  Lord,  and  to  seek  medicine  according  to 
him  which  saith :  I  have  said,  1  will  pronounce 
mine  injustice  against  myself  to  the  Lord,  and 
thou  hast  remitted  the  nnpiety  ot  my  heart. 
In  whom  also  that  is  fulfilled  which  the  apos- 
tle saith  :  If  any  be  sick,  let  him  call  the  el- 
ders of  the  church,  and  let  them  lay  their 
hands  on  him,  anointing  him  with  oil  in  the 
name  of  the  Lord,  and  the  prayer  of  faith  shall 
save  the  sick,  and  if  he  have  been  in  sins, 
thev  shall  be  remitted  to  him."  That  which 
Bede  saith  of  opening  our  greater  leprosy 
unto  the  priest,  and  abiding  his  judgment, 
proveth  not  the  necessity  of  auricular  confes- 
sion to  be  of  God's  law,  nor  ol  this  text,  which 
he  a'cknowledgcth  to  pertain  to  mutual  con- 
fession. And  so  the  word  a\\>,Xoii  doih  plainly 
signify,  whereby  we. may  as  well  prove  that 
the  priests  are  bound  to  conless  themselves 
to  the  laymen,  as  you  can  prove  that  the  lay- 
men are  bound  to  confess  themselves  to  the 
priests.  Therefore  this  text  pertaineth  19  mu- 
tual acknowledging  of  men's  trespasses  and 
reconciliation  and  prayer.  Wc  like  well  the 
text,  when  it  is  not  poisoned  with  your  He- 
retical glosses  of  sacraments,  of  anoiling  and 
shrift,  which  are  far  from  the  apostle's  words 
and  meaning. 


17.  When  Eliaa  denounceth  to  Ahab  that 
there  shall  be  neither  rain  nor  dew,  but  ac- 
cording to  his  word,  1  Reg.  17.  1,  it  ia  easy 
to  gat.'ier  his  prayer  both  before  and  after  the 
drought.  Although  many  things  are  true  that 
are  not  written,  yet  those  things  that  are  writ- 
ten in  the  scripture  are  sufficient  for  our  in- 
struction. 

20.  The  anostle  saith  not  that  he  shall 
cover  the  multitude  of  his  own  sins,  but  rather 
of  his  whom  he  convertetli  in  such  sense,  as 
he  savcth  his  soul  from  death,  namely,  as  a 
profitable  instrument  of  God's  grace  and 
mercy,  which  properly  converieth  and  saveth 
sinners,  and  covereth  sins.    Dvrtheus  doct.  6. 

20.    We   cannot    abide    your  blasphemies 
ascribing  to  the  Virgin  Mary  that  which  is 
proper  to  Christ.    So  far  forth  as  she  was  a 
nieanof  our  salvation,  by  conceiving  or  bring- 
ing  forth  the  Saviour  of  the  world,  we  ac- 
I  knowledge  it.  But  that  she  or  any  other  crea- 
I  ture,  is  now  "our  life,  our  salvation,  our  hope, 
I  our  mediator,"  or  any  such  thing,  we  abhor 
as  blasphemous  against  the  glory  of  our  only 
!  Mediator  and  Advocate,  life,  hope,  and  salva- 
tion Jesus  Christ.  Wherefore,  when  you  can- 
not prove  that  God  hath  made  her  or  any 
other  Saints,  instruments  of  our  salvation  bv 
j  their  intercession,  these  forms  of  speech  will 
i  not  serve  to  excuse  your  idolatry  and  blas- 
'  phemy. 


ANSWER  TO  THE  ARGUMENT  OF  BOTH  THE  EPISTLES  OF  PETER. 


We  never  read  that  Christ  made  Peter  his 
vicar.  Matthew  calleth  h'lm Jirst,  in  order  of 
the  catalogue,  not  in  authority  or  dignity. 
The  ancient  fathers  also  ascribe  to  him  a  pri- 
macy of  order  among  the  apostles,  not  of 
power  or  authority.  And  all  the  apostles 
joined  together  in  planting  the  church  among 
the  Jews  in  Jerusalem,  and  the  Gentiles 
abroad  according  to  Christ's  commission. 
Matt.  2S.  But  whether  from  Rome,  as  it  is 
not  like,  or  from  Babylon,  as  the  words,  either 
in  Syria  or  Egypt,  being  the  chief  apostle  of 
the  Jews,  he  writeth  to  them  that  were  dis- 
persed in  the  east  parts  of  the  world,  in  such 
provinces  as  he  nameth.  To  prove  that  he 
writeth  from  Rome,  it  is  a  simple  argument, 
that  he  sendeth  salutation  from  Babylon,  and 


as  simple  a  commendation  of  Rome,  to  be 
figuratively  called  Babylon.  True  it  is,  that 
most  of  the  ancient  writers  are  of  that  mind, 
following  the  received  opinion  that  Peter  was 
at  Rome,  but  there  is  no  reason  why  Peter 
writing  from  Rome  should  send  salutations 
from  Babylon,  seeing  Paul  writing  to  the  Ro- 
mans, did  not  call  them  Babylonians,  but  Ro- 
mans, or  the  saints  at  Rome.  The  seducers 
whereof  Augustin  speakeih,  taught  that  good 
works  were  altogether  needless  for  Chrisiiiin 
men,  as  though  they  might  be  saved  by  a  vain 
profession  of  faith.  But  he  never  findcth  fault 
with  them  that  hold  good  works  not  to  be 
meritorious  of  salvation.  But  contrariwise 
writeth  many  books  against  the  Pelagians 
that  hold  that  error. 


ANSWER  TO  THE  ANNOTATIONS  ON  THE  FIRST  EPISTLE  OF 
PETER  THE  APOSTLE. 


Chapter  1. 

6.  The  apostle  never  teacheth  the  constancy 
of  faith,  nor  any  fruit  of  faith  to  be  merito- 
rious, but  heshoweththe  reward  of  constancy 
to  be  according  tcGod's  promise,  by  the  me- 
rit of  Christ  only. 

17.  God  will  judge  every  man  accordino; 
to  his  work.s,  which  are  evident  tokens  cither 
of  true  faith,  or  of  no  faith,  or  of  false  and  er- 
roneous persuasions. 


I  18.  You  said'  in  the  argument  of  the  epistle, 
I  without  controversy,  that  he  writeth  to  the 
I  Jews:  now  you  would  gladly  fly  from  it,  so  ill 
1  you  love  to  have  the  traditions  of  your  fathers 
i  reproved.  What  sense  your  cavil  hath  of 
our  corrupting  the  text,  you  know  not  how  to 
express  :  we  say,  "  Tradition  of  the  fathers," 
vou  say,  "  Your  fathers'  tradition,"  your 
I  Latin  is,  Patemce  iradilionis,  fatherly  tradition, 
1  indifTerent    to  the  third  person,  and  to  ilic 


3Gt  I.  ¥1 

second,  yea  and  to  the  first.  Our  fatherly 
or  fathers'  tradition.  So  that  I  know  not 
what  you  have  Ibund,  unless  it  he  a  knot  in  a 
rush. 

Chapter  2. 

5.  He  speakethot  the  sacrificing  priesthood 
which  remainetii  now  in  the  church,  not  of 
the  ministering  or  governing  priesthood  of 
the  church,  which  is  not  properly  the  office 
of  sacrificing,  but  of  preaching,  ministering 
of  sacraments,  praying  and  such  like  exer- 
cises. 

9.  We  acknowledge  that  all  Christians  be 
as  well  spiritual  kini^s,  as  spiritual  sacrificing 
priests,  under  Christ  their  head,  the  only  king 
of  glory,  and  eternal  priest  after  the  order  of 
Melchisedec. 

Kl  The  Protestants  mean  not  by  "  all  man- 
ner ordinances  of  man,"  every  law  made  by 
a  man,  but  every  ordinance  or  creation  of  the 
prince,  or  tlie  prince  by  what  ordinance  or 
human  creation  soever  he  do  reign,  as  you 
yourselves  interpret  it,  either  by  succession, 
election,  or  howsoever. 

13.  Although  there  be  great  difference  be- 
tween the  government  of  princes,  and  of  ec- 
clesiastical governors,  yet  the  apostle  calleth 
not  princes  human  creation,  as  though  they 
were  not  also  God's  creation,  for  there  is  no 
power  but  of  God,  but  that  the  form  ot  their 
creation  is  in  man's  appointment:  the  other 
is  only  of  God's  assignment,  and  according  to 
his  institution.  But  tliat  Christ  made  one  chief 
in  authority  over  all  the  church,  and  placed  Pe- 
ter in  that  supremacy,  it  is  false,  and  can 
never  be  proved  out  of  the  holy  scripture. 
And  the  power  of  princes  is  so  of  God,  that 
beside  his  ordinary  concurrence  and  provi- 
dence, it  is  by  his  law  commanded  to  be 
obeyed,  and  the  prince  appointed  how  he 
should  govern.  Not  only  to  procure  the 
earthly  commodity  of  his  subjects,  but  much 
rather  to  e.xtcnd  his  authority  to  the  spiritual 
benefit  of  their  souls,  in  establishing,  bv  his 
power  and  laws,  the  true  religion,  and  tlie 
right  exercises  thereof,  and  punishing  the  of- 
fenders. As  all  godly  princes,  of  whom  we 
read  in  the  scripture,  have  done  to  God's 
glory,  and  their  nnmortal  praise.  Although 
the  spiritual  superiority  be  in  another  kind 
much  more  excellent,  yet  even  all  spiritual 
superiors  are  bound  to  obey  the  prince,  not 
only  in  things  temporal,  but  much  more  in 
matters  of  religion,  so  long  as  they  be  agree- 
able to  the  law  of  God.  Against  which,  if 
any  thing  be  decreed  or  commanded,  cither 
in  the  commonwealth,  or  in  the  church,  it  is 
not  to  be  obeyed  of  any  man.  But  if  civil 
princes,  though  they  be  Heathen,  command 
any  thing  agreeable  to  God's  law,  as  Cyrus, 
iJarius,  Artaxerxes,  they  are  to  be  obeyed, 
much  more  being  Christians,  as  Constantine, 
Valcntinian,  Theodosius,  &-c. 

13.  The  king  is  called  most  cxcellr^ni,  not 
only  in  rtspect  of  his  dukes,  or  '  '  -  i  ^j>er- 
nors  IiIm  vicegprerilK,  but  also  '  i  .aspect  of  all 
his  H\ibjects;  and  therefore  might  be  called 
chief  head  of  them,  although  the  translation 


be  more  proper,  The  chief  or  most  excellent. 
Therefore  Peter  caUing  the  king  the  chief, 
submitteth  himself  also,  and  all  his  fellow 
Apostles  under  his  authority,  neither  doth  he 
write  to  the  people  only,  but  to  all  the  church 
in  general.  Therefore  neither  popes,  bishops, 
nor  any  priests,  can  have  exemption  from  the 
obedience  due  to  their  ciyil  princes  and  su- 
preme lords.  But  you  think  to  have  a  start- 
ing hole,  that  the  "  clergy  could  not  be  under 
such  princes  as  the  Apostles  speaketh  of:" 
as  though  he  spake  not  of  all  princes  that  then 
were,  and  should  be  to  the  end  of  the  world- 
Or  else,  belike,  because  he  speaketh  only  of 
heathen  princes,  there  is  nothing  due  by  this 
text  to  Christian  princes.  But  he  speaketh 
of  the  authority  not  of  the  persons,  or  their 
virtues  or  vices.  "  B\it  the  kings  and  empe- 
rors then,"  say  you,  ''  could  be  no  heads  of 
the  church,  being  heathen  men,  and  no  mem- 
bers thereof,  much  less  the  chief  members." 
Although  the  metaphorical  name  of  heads 
did  not  agree  to  them,  because  they  were  no 
members,  yet  were  they  by  God's  ordinance, 
and  ought  to  have  been  Governors  and  pro- 
tectors of  the  church,  as  all  Christian  kings 
ought  to  be.  But  Ignatius,  ad  Smyr7tevses,  ex- 
horteth  to  honour  the  king_  after  the  bishop, 
correcting  tl;e  saying  ot  feolomon,  which  he 
allegeth,  Frov.  24.  21,  as  though  Solomon 
had  forgotten  .the  high  priest.  "  My  son," 
saith  he,  "  honour  God  and  the  king.  But  I 
say,  honour  God  indeed,  as  the  cause  and  Lord 
of  all,  and  tlie  Bishop,  as  high  Friest,  bearing 
the  image  of  God,  according  to  government 
of  God,  but  according  to  priesthood  of  Christ  : 
and  after  him  it  behooveth  also  to  honour  the 
king."  These  words  show  out  of  what  shop 
this  Epistle  of  Ignatius  came,  who  was  a  man 
of  greater  religion,  than  that  he  would  have 
corrected  the  scripture  in  Solomon,  or  in 
Peter :  both  commanding  the  king  to  be 
honoured  next  unto  God. 

Although  it  might  seem  to  be  excused  by 
the  difterent  authority  and  excellency  of  the 
bishop,  yet  it  is  not  tolerable,  after  the 
Holy  Ghost  hath  said,  "  Honour  God  and  the 
king,"  to  say,  "  but  i  say,  honour  God  and  the 
bishop,  and  after  him  the  king."  But  this  is 
as  you  write,  "  an  invincible  demonstration 
that  this  text  maketh  not  for  any  spiritual 
claim  of  earthly  kin^js,  because  it  givelh  no 
more  to  any  prince,  than  may  or  ought  to  be 
done  unto  a  heathen  magistrate."  As  though 
obedience  is  not  to  be  given  to  a  heathen 
magistrate,  if  he  compand  or  decree  any 
thing,  even  in  religion,  agreeable  to  the  true 
honour  and  service  of  God,  as  Cyrus  did  for 
building  up  the  teriiple,  Ezra.  1.  As  Darius, 
both  for  continuing  of  the  building,  and  for 
sacrifice  to  be  oflered  in  it.  Ezra.  6.  As  Ar- 
taxerxes did  for  reformation  of  the  church, 
according  to  the  law  of  God,  by  the  ministry 
of  Ezra  the  learned  and  godly  priest.  Ezra.  7. 
and  cav.  8.  As  Nebuchadnezzar,  for  the  glory 
of  God,  after  he  was  restored  to  his  kingdom. 
Dun.  1.  As  Darius  the  Median  did,  that  men 
should  reverence  the  God  of  Daniel,  Dan.  6. 
As  Maximianus  and  Diocletian,  that  Christians 


I.  PETER. 


should  exercise  their  religion,  build  oratories 
and  possess  them,  Euseb.  lib. cap.  7. 19.  As  Lici- 
nius  that  Christ  should  be  worshipped,  lib.  9. 
cap.  9.  So  invincible  be  Popish  demonstra- 
tions. "  But  there  is  not  any  thinp;  m  tlie  New 
Testament,"  you  say,  "that  proveth  the 
Christian  prince  to  be  supreme  governor  in 
ecclesiastical  causes  more  than  hoathen  em- 
perors." What  ii'thcre  were  not?  is  not  the 
authority  of  the  scripture  of  the  Old  Testa- 
rnent  sutBcient  ?  Where  both  the  duty  of  a 
king  is  described,  to  govern  according  to  the 
Law  of  God,  and  the  practice  is  declared  in 
David,  Solomon,  Jehoshaphat,  Ezechias,  Jo- 
siah,  which  exercised  supreme  government  in 
causes  ecclesiastical,  and  over  the  high 
priests  themselves  ;  beside  so  many  prophe- 
cies ol  the  authority  of  kings  to  be  protectors 
of  the  church,  and  setters  forth  of  true  reli- 
gion. But  even  those  places  of  the  New 
Testament  that  require  obedience  to  princes, 
do  prove  their  sovereign  authority  in  all 
causes,  and  specially  the  prayers  appointed  to 
be  made  for  kmgs,  that  under  them  we  may 
lead  a  peaceable  life  in  all  godliness  and  ho- 
nesty, declare  that  it  is  their  duty  to  procure 
religion  by  their  authority,  as  well  as  civil 
honesty.  Therefore  though  heathen  princes 
abused  their  authority,  to  persecute  the 
church  and  religion  of  Christ,  yet  were  they 
set  up  of  God,  as  well  to  maintain  by  thpir 
laws  and  authority,  true  religion  and  the 
church,  as  public  honesty  and  the  conunou- 
wealth.  For  they  are  appomted  "for  the  praise 
of  them  that  do  well,  and  for  the  punishment  of 
evil  doers,"  therefore  for  the  advancement  of 
true  religion  and  the  suppression  of  heresies 
Augustin  also  testifieth,  that  Christian  kings 
serve  God,  both  as  they  are  Christians,  and 
also  as  they  are  kings,  in  making  laws  of  eccle 
siastical  matters,  ep.  50,  And  so  held  all  the 
ancient  godly  fathers,  as  we  have  declared  in 
other  places. 

W.  The  pope's  laws  that  are  contrary  not 
only  to  Christian  liberty,  but  also  to  God 
commandment,  arc  not  to  be  obeyed  of  any 
man. 

18.  This  was  a  lewd  slander  against  Wic 


justly,  and  sviffer  patiently,  but  he  saith  not 
that  It  is  meritorious. 

Chapter  3. 

19.  The  apostle  saith  not  that  the  soul  of 
Christ  after  his  death  preached  in  hell,  but 
he  came  in  his  spirit,  and  prophesied  in  the 
days  of  Noah  to  the  disobedient,  whose  souls 
are  now  in  hell. 

19.  This  place  we  confess  to  be  hard,  but 
vet  not  so  hard  of  itself,  as  it  is  to  them  that 
have  a  prejudicate  opinion  in  their  minds,  of 
Christ's  descending  into  hell  alter  his  death. 
But  first  here  is  no  mention  of  the  soul  of 
Christ,  nor  of  descending,  but  of  his  spirit 
coming  and  preaching :  not  to  the  godly  that 
were  in  prison,  but  to  them  that  were  some- 
times disobedient,  which  are  still  in  prison  : 
not  to  their  deliverance,  but  to  their  destruc- 
tion. The  apostle  therefore  meaneth  by  this 
most  ancient  example,  to  show  tiiat  Christ 
had  always  care  of  his  church,  and  therefore 
in  the  same  spirit,  by  which  he  was  raised  Uy 
life  after  he  was  dead,  he  came  of  old  time, 
and  preached  destruction  to  the  reprobate, 
even  in  the  days  of  Noah,  who  for  that  they 
condemned  his  preaching,  are  now  damned 
spirits  in  prison.  And  at  the  same  time  ap- 
pointed Noah  to  make  the  Ark,  for  safeguard 
of  himself,  and  the  small  company  of  the 
church,  and  in  the  same  preserved  his  church 
from  destruction  by  water,  wherein  is  also  a 
notable  figure  of  our  salvation  by  baptism. 
And  that  he  speaketh  of  Christ's  divine  spirit, 
and  not  of  his  human  soul,  is  manifest  by 
that  he  saith,  he  came  in  the  same  spirit  by 
which  he  was  made  alive,  or  restored  to  life, 
which  was  not  his  human  soul,  but  his  divine 
power,  by  which  his  soul  was  joined  again  to 
nis  body.  As  Paul  concludeth,  that  he  was 
declared  to  be  the  Son  of  God  in  power,  ac- 
cording to  the  spirit  of  sanctification,  by  his 
resurrection  from  the  dead,  that  is,  by  raising 
himself  irom  death  bv  his  divine  spirit  and 
eternal  power.  For  his  human  soul  did  n(jt 
return  to  his  body  of  itself,  but  by  power  of 
his  divine  and  eternal  spirit.  But  now,  let  us 
see  what  you  bring  to  clear  the  place  from 


liff,  who  held  no  such  doctrine.    For  both  he    difficulty.     You  say,  Augustin  conf^esseth  the 
obeyed,  and  taught  obedience  to  the  kings    text  to  be  hard  to  understand  ;  but  his  doubts. 


Edward  the  Third,  and  Richard  the  Second,  in 
whose  time  he  lived,  which  two  princes  all 
men  know  to  have  committed  deadly  sin,  yea 
some  heinous  and  notorious  sins.  So  is  it  a 
detestable  slander  against  us,  whom  you  call 
followers  of  Wiclifi',  for  none  of  us  ever  held 
or  taught  any  such  seditious  and  traitorous 
opinions.  But  your  heresy  cometh  nearest 
to  this  opinion,  which  holds  that  the  pope  hath 
authority  to  depose  lawful  kings  from  their 
thrones,  at  his  pleasure,  which liold  them  for 
no  princes  dejure,  that  by  the  pope's  bull  are 
declared  to  be  di-prived;  which  finally  send 
and  suborn  daily  mo-t  hellish  traitors  to 
murder  their  sovereign  and  most  lawful 
princes,  and  stir  up  foreign  states  to  invade 
their  dominions. 

19.  The  apostle  saith,  it  is  thanks  with  God, 
or  a  good  commendation,  if  they  suffer  un- 


and  other  ancient  fathers'  judgment  have 
helped  us  somewhat  to  the  right  understand- 
ing. But  where  vou  say,  that  Aueustin  find- 
eth  him  sure  of  this,  that  Christ's  descending 
into  hell  in  soul  after  his  death,  is  proved 
thereby,  it  is  false. 

For  although  he  do  acknowledge,  that  the 
soul  of  Christ  after  his  death  was  in  hell,  yet 
that  he  was  so  in  hell,  as  you  define,  and  for 
that  purpose,  to  deliver  the  patriarchs,  he 
doth  not  affirm.  But  contrariwise  he  saith. 
"  I  could  never  find  the  word  hell  in  the  scrip- 
ture, taken  in  good  part,  which  if  it  be  never 
read  in  the  divine  authorities,  verily  that  bo- 
som of  Abraham,  that  is,  that  habitation  of 
quiet  rest,  is  not  to  he  iielieved  to  be  any  part 
of  hell."  The  descending  of  Christ  into  hell, 
to  be  according  to  the  scriptures,  there  is  no 
doubt,  but  in  what  sense  and  sort,  and  to 


I.  PETER. 


what  end  or  benefit  of  the  church,  the  ques- 
tion is.  Therefore  Calvin  and  his  iollowers 
are  no  infidels,  which  both  acknowledge  the 
descending  of  Christ  into  hell,  and  show  the 
use  and  end  thereof,  to  extend  to  the  whole 
church  of  God.  ■  rri, 

Athanasius,  apud Epiphanium,  saith  :  "That 
the  Word  himself  \vent  and  preached  to  the 
spirits,"  that  is,  the  divine  nature  of  Christ, 
nnd  not  his  human  soul.  De  incur,  verbi  l-'ei, 
he  saith  :  "That  wicked  one  the  devil,  which 
is  wont  to  assault  us  with  the  force  of  death, 
the  sorrows  of  death  being  loosed,  is  left  alone 
altogether  dead." 

Cyril  upon  this  place  gathereth  Christ's  de- 
scending, not  by  power  of  his  divinity  only, 
but  also  in  soul  unto  hell.  Oecunienius  doth 
not  so  conclude  :  but  showeth,  that  the  etfect 
of  Christ's  death  and  resurrection,  extended 
to  all  that  are  dead  before  Christ.  Whereas 
it  seenieih  he  doth  hold  that  Christ's  preach- 
ing to  them  after  their  death,  supplied  that 
which  they  lacked  in  their  life,  it  hath  no 
ground  in  the  text,  which  speaketh  only  of 
Christ's  preaching  in  spirit  to  the  disobedient. 

Augustin  therefore  doth  better  no  doubt  of 
the  understanding  of  the  text,  than  to  gather 
more  than  the  words  thereof  will  yield.  Yet 
where  he  saith,  he  "doubteth  not,  but  that 
Christ  performed  the  benefit  of  salvation,  to 
some  that  were  in  the  pains  of  hell,"  he  affirm- 
eth  not  purgatory,  whereof  he  affirnieth  in 
other  places  that  it  may  be  doubted  of,  or  else 
be  still  unknown.  Enchir.  cap.  9.  But  Bede,  no 
doubt  out  of  more  ancient  fathers,  peradven- 
ture  out  of  Athanasius,  whose  judgment  of 
this  text  also  he  citeih,  thus  interpreteth  these 
words  of  Peter:  "lie  which  in  one  time 
coming  in  the  flesh  preached  the  way  of  life 
to  the  world,  even  he  himself  came  before  the 
flood,  and  preached  to  them  which  then  were 
unbelievers,  and  lived  carnally.  For  he  even 
by  his  Holy  Spirit  was  in  Noah  and  the  rest, 
of  the  holy  men  which  were  at  that  time,  and 
by  their  good  conversation,  preached  to  the 
wicked  men  of  that  age,  that  they  might  be 
converted  to  better  manners."  You  see 
therefore  that  our  exposition  is  not  new, 
which  so  manv  hundred  years  ago  was  de- 
livered by  Bede,  who  though  in  some  things 
he  were  carried  away  with  the  errors  and 
corruption  of  his  time  yet  had  he  a  care  to  in- 
terpret the  scriptures  as  near  as  he  could,  ac- 
cording to  the  writing  of  the  elder  fathers 
that  were  before  him. 

20.  They  that  take  these  words  of  Christ's 
descending  into  hell,  and  add  further,  that 
Christ  by  his  descending  delivered  the  cap- 
tive souls,  are  driven  to  invent  many  things, 
beside  the  book,  of  their  own  head.  The 
npostle  speaketh  only  of  the  unbelievers  and 
disobedient  in  the  days  of  Noah,  not  to  show 
their  deliverance,  but  their  just  damnation, 
ndirming  that  eight  persons  only  were  saved 
by  wnier,  iIir  rest  perishing,  which  is  to  be 
undcr.stnod  both  of  iheir  bodies  and  of  their 
souls.  Hede  rejectelh  the  opinion  of  one  man, 
that  thought  some  comfort  should  come  to 
them  ihut  had  been  unbelievers  in  the  days  ' 


of  Noah,  as  contrary  to  the  Catholic  faith  -. 
because  "Christ  by  his  descending  to  hell, 
delivered  none  but  the  faithful,  neither  preach- 
ed to  the  souls  that  are  out  of  their  bodies, 
and  shut  up  in  hell  prison,  for  their  wicked- 
ness, but  in  this  life,  either  by  himself,  or  by 
the  examples  and  words  of  the  faiihlul,  he 
daily  showeth  the  way  of  life."  Oecumenius 
also  out  of  Gregory,  showeth,  that  their  diso- 
bedience and  condemnation  were  testified  by 
the  scripture,  before  Ch/ist  came  in  the  flesh, 
and  that  salvation  was  preached  to  men  from 
the  beginning,  but  despised,  because  of  their 
declining  unto  vanity  and  pleasure. 

21.  There  is  no  necessity  so  extreme,  that 
should  drive  men  to  seek  baptism  of  heretics, 
who  are  out  of  the  church.  For  we  must  not 
do  evil,  that  good  may  come.  Neither  is 
baptism  an  efficient  cause  of  salvation  unto 
inlants,  but  a  seal  of  God's  Spirit,  regenera- 
ting them  to  eternal  life.  Hierom,  in  the 
place  quoted,  compareth  the  church,  and  not 
the  See  of  Peter,  to  the  ark  of  Noah.  And 
that  he  desired  them  to  communicate  with  the 
See  of  Rome,  it  was  because  Damasus  was 
a  true  Catholic.  But  in  the  days  ofLiberiua 
his  predecessor,  that  subscribed  lo  the  Ari- 
ans,  and  held  councils  against  the  Catholics, 
he  was  in  the  ark  of  Christ,  that  was  out  of 
the  communion  of  the  See  of  Rome,  at  least 
of  him  that  sat  in  it. 

21.  Beza  acknowledgeth,  that  the  apostle 
alludeth  to  the  interrogatories  of  the  cate- 
chists,  and  the  answers  of  them  that  were 
baptized.  Which  stipulation  and  solemn  pro- 
mises are  necessary  to  be  acknowledged, 
that  baptism  be  efi'ectual  in  them  that  are  of 
age.  Although  they  be  not  always  neces- 
sary to  be  expressed  in  the  form  of  bap- 
tism, yet  are  they  included  in  the  doctrine 
thereof 

Chapter  4. 

6.  As  Christ  shall  judge  all  that  are  dead, 
so  the  Gospel  hath  been  preached  to  them 
that  are  dead  in  all  ages,  unto  mortification 
of  the  flesh,  and  renovation  of  the  spirit. 
Bede  understandeth  it  of  them  that  are  spirit- 
ually dead.  "  So  great  care  and  so  great 
love,  and  so  great  desire,  hath  God  to  mortify 
us  in  the  flesh,  and  to  quicken  us  in  the  spirit, 
that  he  commanded  to  preach  the  word  of 
faith  to  them  also,  which'  being  wrapped  in 
greater  crimes,  and  are  worthily  to  be  named 
among  the  dead,  in  riot,  lust,  drunkenness, 
gluttony,  bibbing,  and  unlawful  worshipping 
of  idols,  that  they  which  have  judged,  that 
is,  contemned,  and  castaway  carnal  desires, 
may  live  spiritually,  and  wait  for  life  ever- 
lasting with  them  whom  the  grace  of  the 
Gospel  found  living  innocently."  The  same 
interpretation  of  divers  ancient  fathers,  hath 
Oecumenius. 

8.  The  apostle  saith  not,  that  charity  doth 
cause  remission  of  sins,  but  that  it  is  the 
properly  of  charity,  as  Solomon  saith,  to  hide 
and  cover  the  multitude  of  our  neighbours 
ofl'ences,  as  on  the  contrary  side  of  hatred 
to  Stir  up  brawling,  and  discovering  and  open- 


I.  VE'lhlR. 


ing  of  many  offences,  that  otherwise  should 
be  hidden.  Doroihccus,  doclrin.  6.  Prov.  10. 
12.  Augustin  Each.  cap.  69,  saith  no  more, 
but  that  Christ  pronounceth,  that  he  will  im- 
pute the  fruit  ot  alms  only,  in  the  last  judg- 
ment;  which  is  nothing  to  the  question  of 
justification,  seeing  men  come  to  the  last 
judgment,  justified  or  condemned  :  the  eflects 
whereof  appear  in  their  lives,  charitable  or 
uncharitable.  The  same  meaneth  Bcde,  that 
they  shall  obtain  mercy  whicii  have  siiowed 
mercy,  as  we  are  taught  to  pray :  "  Forgive 
us  as  we  forgive."  Neither  doth  the  scrip- 
ture any  where  commend  alms  or  mercy,  for 
redemption  of  our  sins  by  the  merit  thereof 
The  saying  of  Solomon  is  plain  of  another 
matter.  The  text  of  Daniel  is  not  "  redeem," 
but,  "  break"  off  thy  sins,  that  is,  change  thy 
cruelty  into  mercy.  The  son  of  Sirach  pro- 
miseth  reward  unto  charity  and  mercy,  but 
no  redemption  from  sin  by  the  merit  oi  the 
work  :  therefore  these  places  were  idly  quoted. 

IS.  The  just,  thougii  he  be  assured  of  the 
favour  of  God  through  faith  in  his  promises, 
yet  cannot  be  saved  without  ^reat  labour  and 
contention  against  sin,  which  he  knoweth  to 
be  necessary  for  him.  Not  that  he  is  in  dan- 
ger to  fall  trom  God,  or  the  state  of  justice, 
or  afraid  of  purgatory  :  but  because  God  hath 
made  the  way  to  eternal  lite  strait  and 
hard,  through  continual  mortification  of  the 
flesh,  and  bearing  the  cross  of  Christ,  patient- 
ly. This  isnothing  contrary  to  the  doctrine  of 
the  Protestants,  who  although  they  think  a 
man  to  be  justified  before  God  by  faith  with- 
out works,  as  the  scripture  teacheth,  Rom.  3, 
yet  they  acknowledge,  that  there  is  also  a  jus- 
tice of  works,  though  imperfect,  which  is  a  ne- 
cessary fruit  and  effect  of  justification  by  faith 
only.  They  leach  also,  that  men  are  just  in- 
deed and  in  truth,  yea  and  perfectly  in  sight 
of  God  by  Christ's  justice  imputed  to  them 
by  faith,  and  given  unto  them  by  God,  by  vir- 
tue of  which  gift  they  claim  it  as  their  own, 
and  that  men  are  in  part  declared  to  be  just 
by.  good  works,  or  justice  inherent.  They 
teach  none  other  assurance  of  salvation,  but 
that  which  is  grounded  upon  the  promises  of 
God,  which  can  never  fail.  Coiiceniing  him 
that  hath  lived  wickedly,  and  repenteth  at 
his  death,  they  teach  accordinsr  to  the  scrip- 
ture, that  if  he  believe  with  his  heart,  and 
confess  with  his  mouth,  he  shall  be  saved. 
Rom.  10. 

Christ  saith,  he  thatbelieveth  in  me,  cometh 
not  into  condemnation,  but  is  translated  from 
death  to  life.  John  5.  24.  Yet  they  teach  no 
man  to  defer  repentance  which  is  the  gift  of! 
God,  and  therefore  men  cannot  be  assured  i 
that  God  will  give.it  at  their  death  :  seeing  i 
commonly  as  men  live,  so  they  die,  and  it  is  i 
a  rare  example,  as  of  the  thief  on  the  cross, 
that  men  shall  have  repentance  and  faith  at 
their  death,  which  have  neglected  them  in  \ 
their  life.  But  to  imagine  purgatory  for  such  , 
without  the  authority  of  the  scripture,  they 
dare  not :  seeing  thev  know  the  Lord  of  the 
vineyard  may  do  with  his  own  what  he  will,  1 
and  give  unto  those  last,  as  much  as  unto  the  I 


first,  though  the  hypocritical  Papists  repine 
never  so  much  at  it.    Matt.  20. 

Chapter  5. 
1.  The  aposile  speakeih  of  eiders  by  office, 
and  yet  your  vulgar  Latin  interpreter  calleth 
them  seiuores,  tlfat  is,  elders.  Wiiich  jusli- 
fieth  our  translation  from  your  childish  ca- 
villing, which  is  to  no  end  but  thai  under  the 
vain  sliadow  of  applying  the  word  priest,  to 
signify  a  sacrificer,  you  might  bear  the  igno- 
rant in  hand,  that  tlie  elders  or  priests  of  the 
New  Testament  be  sacrificers,  aa  your  Popish 
priests  are. 

3.  The.  word  signifieth  properly  the  heri- 
tages or  lots,  and  the  apostle  meaneth  the 
several  divisions  over  which  the  elders  had 
charge,  and  not  the  ministers  of  the  church 
only,  commonly  called  the  clergy.  As  for 
the  name  of  clergy  and  clerk,  when  it  is  not 
a  proud  excluding  of  the  rest  of  Christians 
from  the  Lord's  inheritance,  but  signifieih  the 
special  lot  and  charge  of  them,  that  serve  in 
the  ministry  of  the  word  and  sacraments, 
we  can  well  abide  and  use  it.  Bui  where 
you  say,  we  will  have  no  difference  between 
the  laiiy  and  the  clergy,  it  is  an  impudent 
slander  without  any  colour:  but  that  the  apos- 
tlemeaneth  the  wholecongregarion committed 
to  their  charge,  by  this  word,  Bede  declarelh 
plainly.  Oecutneniu-  soitli,  it  signifieth  "  the 
holy  company  or  congregation,"  and  the 
text  is  plain,  adding  that  they  should  be  an 
example  to  the  flock,  and  not  exercise  tyranny 
over  it. 

Concerning  their  shaven  crowns,  Bede  in 
the  place  quoted,  rehearseth  an  epistie  of 
Coelfrid,  an  Abbot,  unto  Naitan,  King  of  the 
Picts,  wherein  without  any  great  contention, 
he  reasnnetli  of  the  diversity  of  shaving  used 
in  the  Romish  Church,  and  in  the  Scottish 
Church,  before  it  received  the  Romish  rites  : 
calling  the  Romish  fashion,  the  form  of  Pe- 
ter, the  Scottish,  of  Simon  Magus,  without 
any  testimony  of  antiquity  to  warrant  that  he 
saith,  either  of  the  one  or  the  other.  But  that 
any  such  shaving  is  necessary  tor  distinction 
of  the  clergy  or  the  laity,  neither  Bede  nor 
Coelfrid  doth  teach  in  tiiat  place,  nor  showeth 
any  good  causes  why  it  should  so  be. 

4.  The  faithful  preachers  shall  have  their 
crownof  glory,  not  for  the  merit  of  their  works, 
but  of  the  mercy  of  him  that  promiseth  to  the 
greater  hibourers,  great  reward. 

13.  The  Protestants  are  more  your  friends 
than  they  have  thanks  for  their  labour,  that 
would  dnliver  Rome  from  so  infamous  a 
name.  But  you  arc  content  that  Rome  be  the 
See  of  Antichrist,  so  vou  may  have  Peter  at 
Rome.  Concerning  which  point  we  strive 
not  much,  but  yet  we  must  needs  say  that  the 
scripture  proveth  it  not,  nor  this  place,  al- 
though the  ancient  writers  agree,  that  Baby- 
lon is  here,  as  in  the  Revelations,  taken  for 
the  city  of  Rome?  For  why  shoifld  not  Peter 
date  his  epistle  at  Rome  ?  or  send  salutations 
from  the  church  of  Rome,  as  Pa-al  writelh  his 
epistle  to  Rome.  But  seeing  you  will  needs 
have  Rome  to  be  Babylon  in  this  place,  as 


368 


II.  PETER. 


Apoc.  16  fl7id  17,  you  cannot  avoid  the  See  of 
Anticlirist  from  the  city  of  Rome.  For  the 
Holy  Ghost  in  the  revelation  speaketh  not 
only  of  the  persecution  of  the  heathen  empe- 
rors, but  also  of  the  whorish  enticements  unto 
false  doctrine,  and  of  the  persecution  raised 
by  the  false  prophet  from  Babylon,  which  1 
without  controversy  signifieth  the  cruelty  and  j 
craft  of  Antichrist,  sitting  in  the  temple  of 
God.  That  Peter  wns  at  Rome,  it  maketh 
nothing  to  prove  his  supremacy,  which  you 
cannot  ascribe  to  the  pope,  more  than  to  the 
bishop  oi  Antioch,  if  Peter  had  any  such  in 
his  person.  The  uncertainty  of  the  time  of 
Peter's  coming  to  Rome,  and  his  contin- 
uance there,  must  needs  make  the  matter 
doubtful,  and  no  article  of  our  belief.  But 
you  object,  that  "  there  is  as  great  uncertainty 
of  principal  things  contained  m  the  scriptures, 
as  of  the  time  of  Christ's  fleeing  into  Egypt ;  y  et 
may  we  not  thereof  infer,  that  those  things 
never  were.''  The  scriptures  do  plainly 
testify,  that  those  things  were,  but  the  time 
when,  is  not  material.  But  of  Peter  the 
scripture  doth  not  testify  that  he  was  there, 
for  if  it  did,  we  would  not  regard  the  diver- 


sity of  opinions  concerning  the  time  when. 
Where  you  ask  whether  we  can  accord  all 
the  histories  of  the  holy  scriptures  that  seem 
to  have  contradiction  ?  we  can.  Where  you 
further  ask,  whether  we  can  tell  when  David 
came  first  to  Saul?  we  can  tell  so  much  as  the 
Holy  Ghost  hath  set  down  of  his  coming  to 
Saul,  if  he  came  to  him  before,  we  have  not 
to  do  with  it.  Your  other  questions  of  the 
creation  of  the  world,  of  paradise,  and  such 
like,  are  vain  and  frivolous,  when  we  have 
the  most  certain  testimonies  of  scripture  that 
they  were.  Show  us  the  like  that  Peier  was 
at  Rome,  and  we  will  as  certainly  believe 
that  Peter  was  at  Rome,  as  we  believe  that 
Christ  is  in  heaven.  But  if  you  have  nothing 
but  this  allegorical  surmise,  to  prove  a  matter 
of  fact  and  story,  you  rnust  pardon  us  for  not 
taking  it  as  an  article  of  our  iaith,  and  yet  as  an 
indifferent  matter  we  admit  it  for  the  testi- 
mony of  ancient  writers.  That  our  religion 
standeth  only  upon  destruction  and  negatives, 
it  is  a  senseless  slander  :  for  it  standeth  as 
true  religion  ought  to  do,  in  affirming  and 
building  of  all  that  is  true,  and  in  destruction 
and  denial  of  all  heresy  and  falsehood. 


ANSWER  TO  THE  ANNOTATIONS  ON  THE  SECOND  EPISTLE  OF 
PETER 


Chapter  1.  I 

10.  There  is  no  question  but  God's  eternal 
predestination  consisteth  with  good  works; 
though  God  predestinated  us  freely  without 
regard  of  the  merit  of  our  works,  which  are 
an  effect  and  end  of  God's  election,  not  the 
Cause  that  moved  him  to  choose  us.  For  he 
"chose  us,"  saith  Paul,  "that  we  might  be 
holy."  Ephes.  1.  Not  (or  that  we  were  or 
should  be  holy.  And  this  place  showeth  that 
the  election  of  God,  which  is  most  certain  in 
him,  and  in  itself,  is  made  known  and  certain 
to  us  by  good  works,  whcreunto  God  hath  ap- 
pointed us.  Not  that  it  is  grounded  upon  our 
will  or  works,  which  are  good  because  God 
of  his  grace  before  the  world  was  made  hath 
chosen  us,  and  in  time  called  us,  and  given 
his  Spirit  by  which  we  are  not  only  willing, 
but  most  thankfully  embrace  his  grace,  and 
know  his  fatherly  love  toward  us.  For  if  by 
his  Spirit  we  know  that  God  is  our  Father, 
as  the  apostle  teacheth,  Horn.  8,  we  know  also 
that  we  are  predestinate  to  his  inheritance  in 
Christ,  which  knowledge  is  confirmed  by  the 
works  of  obedience,  which  are  the  fruits  of 
the  spirit  of  adoption.  But  if  we  cannot  know 
it,  as  you  say,  but  only  hope  with  such  a 
hope  as  is  uncertain,  and  may  be  confound-  I 
ed,  in  vain  should  the  apostle  exhort  us  to 
moke  our  election  sure  by  good  works.  If 
in  any  translation  good  works  be  left  out,  it 
is  because  t>iev  were  left  out  of  the  text 
which  we  translated,  yet  we  always  ctmfess, 
that  the  circumstance  of  the  place,  doth  of 
ntccBsiiy  require  that  good  works  be  under- 


stood, though  they  be  not  expressed  in  the 
text. 

15.  The  apostle's  meaning  is  plain,  and 
need  not  to  be  drawn  into  divers  senses,  that 
he  performeth  in  writing  this  Epistle,  that 
they  may  have  remembrance  of  these  things 
after  his  departure,  and  not  that  he  will  make 
intercession  to  God  for  them  after  his  death. 
Neither  doth  Oecumenius  speak  of  such  a 
sense,  but  rehearseth  only  the  opinion  of  him, 
"  that  would  show  out  of  this  place,  that  the 
Saints  after  their  death  do  remember  those 
things  which  they  have  done  here  for  them 
that  are  alive."  WHiere  it  is  manifest,  that 
he  speaketh  no  word  of  intercession.  For  of 
thetrue  sciise  of  the  textitfolloweth  r  "Other 
men  handling  that  which  is  spoken  simply, 
do  thus  understand  it ;  I  will  do  my  diligence 
that  you  may  have  always  after  my  departure, 
to  remember  these  things.  That  is,  marvel 
ye  not,  neither  think  much  of  the  continual 
mention  of  these  things.  For  I  do  it  not  con- 
demning your  rudeness,  but  by  continual  doc- 
trine of  these  things,  I  give  you  a  continuing 
and  unmoveable  aid  of  them,  that  being  con- 
firmed therewith,  you  may  have  even  after 
my  death,  a  lively  and  indelible  or  perpetual 
doctrine  of  them."  Now  whether  the  Saints 
in  heaven  do  pray  for  u.s  the  scripture  doth 
nowhere  teach  us,  and  therefore  it  is  a  point 
whereof  without  danger  we  may  be  ignorant. 
That  the  counterfeit  Clemens  writein  of  the 
matter,  it  is  as  much  to  be  regarded,  as  his 
charge  in  the  second  I'4)istle,  that  mice  dunij 
be  not  found  in  the  rix.    For  who  would 


11.  TETER.  309 

t.hink  that  Clemens  would  write  of  such  fa- 1  errors  not  of  the  greatest  weight,  when  they 
bles  to  so  higii  apostle,  of  whom  he  was  more  have  all  the  fntliers  against  them,  in  so  many 
meet  to  learn  and  to  be  admonished?    Leo  ,  articles  of  chiclest  importance,  as  is  declared 


indeed  500  years  after  ascribetli  much  to  ihe 
prayers  oi  Feter  lor  him,  \yhicli  proveth  not 
the  matter  whereof  the  scripture  doth  not  m- 
form  us.     That  many  of  the  ancient  fathers 
held  this  opinion,  that  the  Saints  departed  do 
pray  tor  us,  we  deny  not :  but  we  require  upon 
What  authority  of   the   holy  scripture   tiiey 
grounded  this  their  opinion  I  For  the  opinion 
of  good  men  without  the  word  of  God,  is  not 
sufficient  to  ground  our  faith  upon,  seeing  it 
is   certain,  that   every  one  of  those  fathers 
held  some  one  private  opinion  or  other,  which 
all  men  confess  to  be  erroneous.  As  Cyprian's 
opinion  of  rebaptism.    Ilierom  of  Peter  un- 
justly  reprehended.     Augustin  of  the  neces- 
sity of  the  communion  for  infants.    Chrysos- 
toni  of  procuring  help  to  the  damned,  &c. 
All  which  errors  may  be  defended  with  this 
argument  of  yours ;  "  They  know  the  meaning 
of  the  scriptures,  and  the  sense  of  the  Holv 
Ghost  better  than  these  new  interpreters. ' 
But  if  it  were  proved,  that  the  Saints  departed 
do  pray  ior  us,  yet  have  we  no  warrant  out  of 
the  scriptures  to  pray  to  them.    Neither  can 
it  be  proved  that  any  of  the  fathers  for  300 
years   after  Christ   did   make  their  prayers 
to  any,  but  only  to  God  by  Jesus  Christ.    But 
in  them  of  later  time,  there  is  some  mention 
of  praying  unto  them.     Yet  doth  not  Angus- 
tin  pray  to  Cyprian  in  that  place,  where  you 
say  he  desireth  to  be  holpen  by  his  prayers, 
but  desiring  to  be  joined  to  his  charity,  lie 
hopeth  that  being  aided  by  his  prayers,  he 
shall   learn  by  his  writings,   in  what  great 
peace  God  governed  his  church  by  him.    Hi- 
lary, in  Ps.  124,  speaketh  neither  of  Saints 
praying  for  us,  nor  of  praying  to  them,  but 
saith  that  the  church   hath  no  small  aid  "'  in 
the  apostle,  or  in  the  patriarchs  and  prophets, 
or  rather  in  the  angels,  which  compass  about 
the  church  with  a  certain  guard."    The  aid 
therefore   he  meaneth,  is   the  example  and 
doctrine  of  the  Saints  departed,  and  the  mi- 
nistry of  the  angels.  In  Nazianzen,  Basil,  and 
Chrysostom,  there  is  some  mention  of  the  in- 
vocation of  Saints,  to  h^p  with  their  prayers. 
But  that  which  is  atl#ged  for  Athanasius  and 
Ephraim,  is  false  and  counterfeit  stuff.    The- 
odoret  also  speaketh  of  prayers  unto  martyrs: 
but  wiiere  is  either  commandment,  example, 
or  allowance  of  such  prayers  out  of  the  scrip- 
ture?   I'herefore   this   is  nothing  else,   but 
dross  of  human  fragility,  which  can  be  no 
prejudice   against  the   truth.    And  it   is  no 
marvel,  if  those  fathers  being  exercised  in 
confuting  both  of  the  Gentiles,  and  also  of 
great  Heresies,  did  not  ai  the  first  espy  what 
the  spirit  of  Antichrist  went  about  in  those 
matters  of  invocation  of  Saints  and  prayer 
for  the  dead,  which  had  a  show  of  piety,  and 
yet  proceeded  of  the  efficacy  of  error  :  when 
our  Saviour  Christ  prophesieth,  that  the  illu 
sions  of  Antichrist  should  be  so  great,  that  if 
it  were  possible,  the  very  elect  should  be  de- 
ceived.   It  is  a  small  glory  for  the  Papists  to 
join  with  some  of  the  fathers,  in  one  or  two 
^  47 


throughout  these  annoiations.  For  invocation 
of  Saints,  1  'I'lm.  2. 

18.  We  see  not  that  the  holiness  of  places 
continueth  any  longer  than  Christ's  presence 
is  in  them. 

20.  The  Spirit  wherewith  the  scriptures 
were  written,  is  to  be  found  in  the  scriptures 
themselves,  by  which  the  spirit  of  the  church 
is  to  be  tried  whether  it  be  true  or  false.  "  For 
nothing,"  saith  Augustin,  "is  darkly  spoken 
in  any  place,  wliicn  in  other  places  of  the 
scripture  is  not  uttered  most  plainly."  De 
duel.  Christ,  lib.  2.  cap.  6. 

Chapter  2. 
2.  Our  doctrine  is  far  from  carnal  liberty, 
which  daily  teaches  mortification,  even  of  our 
lusts  and  sinful  desires.  What  our  life  is,  God 
and  the  world  doth  know;  if  it  were  not  honest- 
er  than  the  lives  of  many  Po[)es  and  Cardinals, 
it  were  pity  we  lived.  But  the  Popish  doc- 
trine that  teacheth  the  sinful  lust  of  the  flesh 
to  be  no  sin,  and  great  sins  to  be  venial  sins, 
that  hath  so  many  easy  ways  to  purge  and  par- 
don mortal  sins,  yea  the  sin  against  the  Holy 
Ghost,  and  general  apostacy,  and  obstinate 
contumely  of  God,  not  only  in  this  lite,  but 
after  men  be  dead,  is  the  very  doctrine  of 
carnal  liberty  :  and  their  life  agreeth  thereun- 
For  to  whom  treason,  reb  llion,  and  mur- 
der of  their  sovereign  Quet.i,  is  not  only 
lawful,  but  also  meritorious,  what  kind  of  im- 
piety wi'l  their  cauterized  conscience  be  afraid 
of? 

3.  Tiie  words  of  Papists,  the  holy  church, 
the  Catholic  Church,  orders  of  religion,  chas- 
tity, fasting,  &c.,  are  such  sweet  words. 

19.  Who  ever  taught  less  carnal  liberty, 
than  Luther  and  Calvin?  which  taught  morti- 
fication according  to  the  scriptures,  whereof 
the  people  never  heard  in  popery.  Who 
take  not  away  repentance,  but  require  it  to  bo 
continual.  AVho  exhort  to  fasting,  though 
they  teach  not  the  doctrine  of  devils  by  pro- 
hibition of  meats.  Who  require  chastity  of 
all  men,  either  in  holy  matrimony,  or  in  true 
and  not  feigned  continency.  Who  take  away 
no  keeping  of  vows  that  be  lawfully  made, 
and  possible  to  be  kept.  Who  teach  good 
works  to  be  nece.«sary  eflects  of  a  justifjin" 
faith,  without  which  no  man  shall  be  saved, 
that  is  justified  by  faith  only.  Who  teach 
obedience  unto  ecclesiastical  pastors  and 
Christian  councils,  and  teach  ecclesiastical 
pastors,  also  to  be  obedient  to  civil  powers, 
stir  not  up  the  people  to  sedition,  treason,  and 
murder  of  their  sovereign,  as  the  Papists  of 
Rheims  have  done,  following  their  fore- 
fathers the  ancient  heretics,  that  despise  au- 
thority and  would  be  rulers  themselves,  but 
subject  to  no  man. 

Chapter  3. 
16.  This  is  a  plain  matter,  to  convince  tha 
Papists   of  impudent   lying  and    slandering 
For  which  of  the  Protestants  doth  not  ac 


SOT  11.  PETLR. 

knowledge,  that  there  be  certain  places  in '  their  diligent  attention  unto  the  scriptures  of 
the  scripture  hard  to  be  understood  ?  and  the  Old  Testament,  which  are  more  obscure 
who  doth  say  that  the  scriptures  may  be  ex-  in  the  chief  mysteries  of  salvation  than  these 
pounded  boldly,  as  well  of  the  unlearned  as  the  ol'the  New  Testament,  and  yet  he  comparefh 
learned  ?  How  impudent  a  slander  it  is,  that  them  to  a  candle,  shining  and  giving  hght  in  a 
we  expound  the  scriptures  without  respect  of  j  dark  place.  He  iorbiddeth  not  therefore  the 
the  exposition  of  the  learned  fathers,  beside  all ;  right  use,  but  the  rash  abuse  of  the  scriptures, 
other  experience,  let  these  annotations  teslity,  i  by  proud,  imlearned,  and  inconstant  men, 
wherein  it  is  plain,  that  the  ancient  fathers  do  which  pervert  them  when  they  are  never  so 
avow  in  a  manner,  all  interpretations  of  ours,  I  plain,  to  their  own  destruction.  Augustin, 
that  you  mislike.  That  all  the  people  should  !  you  say,  saith,  "  that  the  special  difficulty  in 
have  no  regard  of  their  pastors  judument,  or  I  FauFs  epistles,  which  Peter  meaneth,  is  his 
the  church's  authority,  it  is  a  falsehood,  1  hard  speech  and  much  commendation  of  that 
without  any  colour  or  show  of  truth.  Yet  all  |  faith  which  he  saith  doth  justify,  as  though  he 
this,  you  say,  is  partly  our  spying,  partly  the  j  meant  that  only  faith  without  good  works 
necessary  sequel  of  our  foolish  opinion,  which  could  justitV,  or  save  a  man."  Augustin  saith 
admitteth  nothing  but  the  bare  scriptures,  j  not  so.  "But  that  Peter  knowing  that  some 
We  admit  nothing  indeed  of  man,  as  equal  in  I  wicked  men  took  occasion  of  certain  some- 
authority  with  the  holy  scriptures,  which  are    what  dark  sentences  of  the  apostle  Paul,  that 


the  word  of  God.  But  his  Holy  Spirit,  by  which 
they  were  written,  and  which  speakcth  in  the 
scriptures,    and    in    the   godly    interpreters 
agreeable  to  the  scriptures,  we  humbly  admit. 
Also  we  admit  no  doctrine  which  hath  not 
authority  and  ground,  and  which  may  not  be 
proved,   either  by  manifest  words,  or  by  rfe- 
cessary  conclusion  out  of  the  words,  of  the 
holy  scriptures.    And  in  this  our  foolish  opi- 
nion, which  we  have  gathered  of  the  foolish- 
nesss  of  preaching  of  the  gospel,  we  esteem 
to  be  more  true  wisdom,   than  all  vain  know- 
ledge falsely  so  called  of  infidels  and  here- 
tics.   Of  this  opinion  we  are  sure,  that  such 
absurdities  as  you  object  against  us,  you  are 
never  able  to  conclude  in  any  good  and  law- 
ful  form    of  argument.    If  Luther  said  the 
scriptures  be  more  clear  than  all  the  fathers' 
commentaries,he  said  no  more  than  the  scrip- 
tures say  of  themselves,  which  in  themselves 
are  light,  not  darkness  to  our  feet.    Yet  it 
followeth  not,  that  all  commentaries  of  the 
fathers  are  superfluous,  which  are  framed  to 
take  away  the  darkness  from  our  eyes,  that 
we  may  see  the  light  of  the  scriptures.    Bi 
concerning  the  hardness  or  easiness  ofth 
scriptures,  we  say  :    there  are  many  things 
in  tho   scriptures  hard  to  be  understood,  yet 
whatsoever    is    necessary   to   be   known    is 
plainly  set  forth  and  easily  to  he  understood, 
of  them  that  will  read  diligently,  mark  atten- 
tively, pray  heartily,  and  judge  humbly.    You 
slander  us  of  devilish  and  seditious  arrogan- 
cy,  to  make  the   people   esteem  themselves 
learned,  or  sufficient  without  their  pastors,  to 
euide  ihern  in  all  matters  and  doubts  of  re- 
figion.     For  we  plainly  protest,  that  whoso- 
ever despiseth  the   ordinary  ministry  of  the 
word,   which  God  hath    established   in  his 
church  for  the   direction   of  us  in  truth  and 
love:  shall  never  attain  to  true   knowledge, 
no,  though  he  were  otherwise  never  so  well 
learned,  much  less,  if  he  be  ignorant  and  un- 
lenrnod.     And  yet  ye   say  untruly,   that  the 
apostle    here    affirmetli    all    the   scriptures, 
or  even  Pa\d's  Epistles  to  be  full  of  difficulty, 
or  that  he  would  in  respect  of  the  dilTiculty  of 
them,  discourage  or  dissuade  the  people,  from 
reading   and  studying  of  them.    For  in  the 
fiFBt  chapter,  he  commended  the  faithful  for 


as  though  they  were  secure  of  salvation 
which  isby  faith,  they  cared  not  to  live  well, 
he  saith  that  certain  things  in  his  Epistles 
are  very  hard  to  be  understood,  which  men 
perverted,  as  they  did  other  scriptures  to  their 
own  destruction :  whereas  that  apostle  was 
of  the  same  mind  that  the  rest  of  the  apostles 
were  concerning  salvation,  which  is  not  given 
but  to  them  that  live  well."  By  this  it  is 
manifest,  that  Augustin  speaketh  not  against 
the  doctrine  of  justification  before  God,  by  faith 
without  works,  which  the  Apostle  Paul  doth 
so  largely,  so  purposely,  so  diligently  set  forth 
and  confirm  by  so  many  arguments,  that  no  doc- 
trine is  more  clear  in  all  the  scriptures  :  but  he 
speaketh  against  the  perverseness  of  them  that 
abused  this  doctrine,  as  though  the  apostle 
had  meant,  that  good  works  were  needless 
for  a  justified  man,  and  that  the  faith  whereof 
he  spake,  were  such  a  faith  as  is  in  devils, 
which  is,  or  may  be  void  of  good  works.  For 
he  himself  in  the  same  chapter  acknowledg- 
eth,  that  a  man  is  justified  by  faith  without 
works,  as  his  words  are  manifest.  "  When 
the  apostle  saith,  he  thinketh  a  man  to  be 
justified  by  faith,  without  the  works  of  the 
law,  he  meaneth  not  that  faith  being  received 
and  professed,  the  works  of  justice  should 
be  contemned,  but  that  every  man  may  know 
that  he  may  be  justifi^  by  faith,  although  the 
works  of  the  law  have  iSot  gone  before.  For 
they  follow  the  man  that  is  justified,  they  go 
not  before  to  justify  him."  Wherefore  to 
root  out  the  error  of  them  that  thought  a 
dead  faith  which  is  without  works,  was  suffi- 
cient to  justify,  he  saith  these  general  epis- 
tles of  Peter,  James,  John,  and  Judo  were 
written,  which  we  do  not  deny.  But  yet  it 
followeth  not  thereof,  that  those  hard  places 
whereof  Peter  here  speaketh,  "  were  his 
hard  speech  and  much  commendation  of 
faith,"  unto  which  every  one  of  the  apostles 
doth  ascribe  as  much  as' he,  and  Paul  to  good 
works,  as  much  as  they.  But  you  say,  "  we 
shift  otl'  the  matter,  in  answering  thslt  Peter 
saith  not  that  Paul's  ejiisiles  be  hard,  but  that 
many  things  in  them  are  hard,"  wherein  you 
use  your  accustomed  manner  of  creeping 
away,  by  impudent  lying  and  slandering. 
For  we    say  not,  that  Peter  affirmeth  that 


II.  PETER. 


371 


many  things  in  them  are  hard,  but  some 
things,  which  may  be  true  of  a  few  things. 
And  it  is  not  all  one  lo  say,  such  a  writer  is 
hard,  and  there  be  some  things  in  that  writer 
hard  to  be  understood.  And  as  concerning 
the_  argument  and  maUer  of  the  scriptures, 
we" confess,  that  for  the  most  and  chielest 
matters,  it  is  not  only  hard  but  impossible  to 
be  understood  of  the  natural  man  :  yet  to  the 
spiritual  man,  which  is  taught  of  God's  spirit, 
all  the  deep  mysteries  of  God  are  opened  and 
made  plainly  known.  1  Cor.  2.  But  we  speak 
of  the  understanding  of  the  words,  which  in 
so:n3  places  is  hard,  yet  in  many  very 
plain  and  easy  w  be  understood,  though  not 
believed,  even  of  the  natural  man  that  seek- 
eth  not  wilfully  to  pervert  them  to  his  own 
destruction.  Wherefore  it  is  no  dangerous 
thing  ibr  ignorant  men  or  for  wild  wicked  lel- 
lows  to  read  the  scriptures,  out  of  the  which 
they  may  learn  to  have  true  knowledge,  and 
become  staid  in  their  wits.  But  it  is  danger- 
ous for  such,  proudly,  rashly  and  irreve- 
rently to  judge  oi'  tiie  scriptures,  and  to  draw 
them  to  their  own  fantasies,  for  that  breedetli 
heresies  even  in  the  learned.  But  that  not  only 
the  matter,  but  the  style  of  the  scriptures  is 


the  holy  scripture.  Thou  hast  that  thou 
mayest  drink  lirst,  and  second,  and  last."  It 
is  manifest  therefore  that  Ambrose  acknow- 
ledgeth  not  only  llie  hardness  ot  some  ilnngs, 
but  also  the  easiness  and  clearness  ol  all 
things  necessary  to  eternal  life.  llitTom  to 
Paulinus  noteth  certain  diiliciili  places  in  the 
Prophets:  and  who  will  mislike  inm,  that  he 
desired  to  learn  of  Didymus  '  the  best  learn- 
ed iiiay  increase  in  knowledge.  David  pray- 
ed for  understanding.  The  eunuch  required 
an  interpreter.  We  also  atlirm,  that  prayer 
is  necessary  for  all  men,  and  an  interpreter 
requisite  for  the  uulcarned,  that  will  come 
to  the  right  understanding  of  the  scripture  : 
and  that  study,  watching,  lasting,  and  pray- 
ing be  good  and  necessary  means  to  atlaui 
to  the  understanding  of  such  matters  as  be 
dillicult  in  the  scriptures.  Dm  further  you 
object  that  we  say,  "  The  fathers  did  common- 
ly err."  We  say  indeed  they  did  sometimes 
err  ;  and  e.\cept  you  say  they  did  commonly 
err  in  exposition  of  the  scriptures,  you  must 
acknowledge  that  you  do  commonly  err  in 
expounding  them,  for  their  expositions  are 
commonly  contrary  to  yours,  ana  agreeable 
to  ours,  as  I  have   showed   in  very  many  of 


hard,  you  quote  divers  ancient  fathers,  which  j  these    annotations.     But   hereof    you    infer. 


proveih  not  that  all  the  scriptures  are  hard, 
though  some  bo,  or  that  they  are  all  written 
in  so  high  a  style,  as  the  unlearned  cannot  at- 
tain to  the  understanding  of  any  of  them. 
Whereas  contrariwise,  they  are  for  the  most 
part  written  in  a  low  and  vulgar  style,  the 
Holy  Ghost  condescending  to  the  weakness 
of  our  understanding,  so  that  the  great  and 
high  mysteries  of  God,  are  often  express- 
ed in  very  plain  and  simple  phrases  of 
words.  But  to  come  to  your  testimonies. 
Augustin  speaketh  directly  against  you,  say- 
ing, "  The  Holy  Ghost  hath  magnificently 
and  wholesoinely  so  tempered  the  holy  scrip- 
tures, that  by  open  and  plain  places,  he  might 
provide  against  hunger,  by  more  obscure 
places  he  might  wipe  away  loathsomeness. 
For  nothing  almost  is  found  out  of  those 
dark  places,  which  is  not  found  elsewhere  to 
be  uttered  most  plainly."  Against  which 
saying,  it  is  not  contrary  that  in  his  epistle  to 
Januarius,  which  supposed  that  he  knew  all 
things,  he   saith   humbly   of   himself,   there 


that  the  scriptures  were  hard,  or  else  they 
being  so  wise  and  learned,  could  not  have 
erred.  We  deny  not  but  the  scriptures  are 
in  some  places  very  hard,  yet  all  error 
ariseth  not  of  the  hardness  of  the  scriptures, 
but  oftentimes  of  the  weakness  of  men's  un- 
derstanding, especially  when  they  will  not 
seek  the  meaning  of  the  scriptures  in  the 
scriptures,  but  bring  a  prejudicate  opinion  not 
grounded  on  the  scriptures,  to  expound  them 
according  to  that  opinion,  and  so  the  fathers 
sometimes  do  err.  "  But  if  they  were  hard 
to  the  fathers,  how  are  they  easy  to  us  ?" 
They  are  made  so  much  the  more  easy  to 
us,  as  they  have  searched  out  the  true  sense 
of  them  before  us.  Sometimes  also  by  their 
going  awry,  we  may  better  see  the  right  path. 
In  some  things  the  knowledge  of  the  tongues, 
which  many  of  them  lacked,  helpeth  us. 

We   sec   how  dangerous   it   is   to    follow 
man's  judgment  in  the  scriptures,  we  build 
upon  no  sense,  as  certain  in  the  scriptures 
which  is  not  proved   by  the  very  text   itself, 
were  more  things  in  the  scriptures  which  he    or  conference  of  other  places  of  scripture,  to 
knew  not,   than   which    he    knew.    For    he  |  be  the  true   and  proper  sense   of  the    Holy 
meaneth  not  of  things  necessary  to  salvation,  \  Ghost:  so  are  we  scholars  of  the   scrijjture. 


of  which  he  could  not  profess  so  great 
ranee,  but  of  other  by  questions  which  mav 
be  moved  infinitely,  and  not  always  easy  to 
be  detprinined  out  of  the  scriptures.  Am- 
brose saith,  "  The  scripture  is  a  sea,  hav- 
ing in  it  deep  senses,  the  height  of  prophet- 
ical mysteries,  into  which  sea  many  rivers 
have  run.    Therefore  there  be    also  sweet 


and  not  arrogant  masters,  which  command 
the  sense  of  the  scriptures  to  serve  their  own 
fantastical  opinions,  as  the  Pope  doth,  who 
neither  acknowledgeth  the  sufficiency  of  the 
scriptures,  nor  will  have  them  expounded 
any  otherwise,  but  that  he  may  retain  his 
Atitichristian  authority,  though  it  be  never 
contrary  to  the  plain  and  evident  sense  of 


rivers  and  clear,  there  be  also  fair  springs  j  them,  yea  to  the  very  express  words,  which 
that  yield  forth  water  unto  eternal  life,  there  ,  be  so  plain,  as  that  they  need  no  interpreta- 
be  also  good  speeches,  as  honeycombs,  ac- !  tion.  As  for  tlie  multitude  of  commentaries, 
ceptable  seniences,  which  may  refresh  the  ihoiit;h  some  rnJL'ht  well  be  sp;irpd,  it  is  not 
mind  of  the  hearers  with  spiritual  drink,  antl  because  ilu'  scripture.^  are  hard  in  all  places, 
delight  them  with  the  sweetness  of  mortal  i  but  because  God's  gilis  are  divers  in  many 
jprecepts,  divers  therefore  are  the  streams  of  I  men,  all  which  conferring  their  study  to  the 


373 


I.  JOHN. 


interpretation  of  difficulties,  do  the  more  ex- 
plain the  scriptures  to  the  unlearned  or  unex- 
ercised :  anclalsoiri  profitable  collection  out 
of  places  easy  to  be  understood,  do  confirm 
the  faith,  and  instruct  the  faithful  in  many 
particularities,  which  are  not  always  observed 
of  every  one  that  readeth  the  text,  and  yet  are 
necessarily  deduced  out  of  it. 

Concerning  the  disagreement  between  Lu- 
ther and  Zuinglius,  it  is  not  in  many  things, 
nor  those  the  principal,  so  that  if  it  grow 


upon  some  difficulty  of  the  words  of  the  scrip 
ture,  as  partly  it  did,  the  whole  scripture  is 
not  thereby  proved  to  be  difficult,  although  a 
prejudicate  opinion  did  more  hurt  in  that 
case,  than  the  difficulty  of  the  scriptures. 
The  hardness  of  the  scriptures  is  not  the 
cause  of  so  many  heresies,  but  the  malice  of 
Satan,  that  stirreth  up  such  proud  and  con- 
tentious instruments.  In  which  number  in- 
stead of  Wiclift'  and  the  Protestants,  we 
rightly  place  the  Pope  and  the  Papists. 


ANSWER  TO  THE  ARGUMENT  OF  JOHN'S  THREE  EPISTLES. 


John  in  none  of  his  epistles  doth  speak  any 
word  against  justification  by  faith  only,  as 
we  teach  it  according  to  the  scriptures,  but 
against  the  impiety  of  them  that  thought  a 
justifying  faith  could  be  separated  from  good 
works.  That  he  declareth  to  be  impossi- 
ble, yet  ascribeth  our  salvation  wholly  to  the 
mercy  of  (iod  in  Jesus  Christ  apprehended 
by  faith,  which  overcometh  the  world,  where- 


by we  know  that  we  have  eternal  life,  which 
believe  in  the  name  of  the  Son  of  God,  1 
John  5,  and  therefore  are  justified  before 
God  by  faith  only  without  works,  not  by 
faith  which  is  void  of  good  works,  from 
which  the  justifying  faith  can  never  be  se- 
parated, but  because  works  which  follow  a 
justified  man,  cannot  be  the  cause  of  his  jus- 
tification. 


ANSWER  TO  THE    ANNOTATIONS    ON   THE   FIRST  EPISTLE   OF 
JOHN  THE   APOSTLE. 


Chapter  1. 

3.  That  church  can  prove  itself  to  descend  1 
from  the  apostles,  which  can  prove  that  it ' 
holdeth  with  the  doctrine  and  faith  of  the  apos- 
tles, and  none  otiier.  But  that  church  hath  no 
communion  with  the  apostles  which  hath  only 
succession  of  persons  and  places,  without  con- 
tinuance in  the  doctrine  of  the  apostles.  Such 
is  the  popish  church,  and  all  heretical  assem- 
blies, what  other  descent  from  the  apostles 
soever,  they  vaunt  that  they  can  prove.  And  if 
the  popish  church  could  justify  her  faith  and 
doctrine  by  the  scriptures,  she  would  riever  i 
fly  to  such  vain  arguments,  of  succession  of 
persons,  and  apo.'^tolfc  chairs,  which  she  know- 
eth  well  to  be  other  churches,  which  yet  she 
doth  not  acknowledge  to  be  catholic  or  true 
churches. 

7.  The  scripture  doth  no  where  ascribe  the 
purging'  or  cleansing  us  from  our  sins  to  any 
of  these  things  which  you  name,  but  only  to 
the  merit  of  Chi  st,  his  death,  and  bloodshed- 
ding  ;  the  benehi  whereof  is  applied  to  us 
by  faith  only,  and  not  by  fastings,  alms,  or  any 
work  of  charity.  Our  faith  is  planted  and 
confirmed,  as  by  God's  instruments,  by  the 
preachers  of  his  word,  who  testify  and  assure 
us  in  his  name,  that  our  sins  are  forgiven  us 
for  Christ's  sake  ;  and  for  more  confirmation 
of  our  faiih,  do  add  the  sacraments,  w.hich  are 
the  seals  of  his  grace,  by  which  faith  we  call 
upon  God,  now  that  we  are  reconciled  by 
Christ,  our  most  merciful  Fnther  to  obtain  re- 
mission of  our  sins,  and  all  his  other  benefits 
in  the  merits  and  worthiness  of  Christ's 
death  only.  All  other  works  proceeding  of 
faith,  ns  love,  alms,  liisting,  and  all  the  spirit- 
ual sacrifices  that  we  offer,   be  acceptable  to 


God  by  Jesus  Christ,  and  not  by  merit  of  the 
works.  But  as  for  sacrifice  for  sin,  we  have 
none,  but  the  Lamb  of  God  once  offered, 
whose  blood  purgeth  us  from  all  sins.  And 
therefore  the  papists  setting  up  another  sacri- 
fice than  that  which  Christ  himself  did  offer 
once  for  all,  and  beside  seeking  remission  of 
sins  by  so  many  other  means  as  God  hath  ne- 
ver appointed,  to  apply  the  benefit  of  Christ's 
death  by  them  can  never  excuse  themselves 
of  derogating  from  Christ's  blood,  or  seeking 
remission  otherwise  than  by  it.  To  omit  all 
other  blasphemies,  what  Christian  heart  doth 
not  trenil?le,  to  hear  them  defend  this  prayer 
of  the  popish  church  :  "By  the  blood  of  Tho- 
mas which  he  for  thee  did  spend,  make  us, 
Christ,  to  climb  whither  Thomas  did  ascend." 
Is  this  nothing  else  but  "humbly  to  use  the 
means  appointed  by  Christ,  to  apply  the  bene- 
fit of  his  blood  unto  them?" 

7.  If  the  blood  of  Christ  do  cleanse  us  from 
all  sin  not  only  committed  before  baptism,  but 
also  committed  of  frailty  since  baptism,  as 
Bede  saith  rightly,  where  be  our  satisfactions 
by  works  or  pains  suffered  in  this  life,  or  in 
purgatory  after  this  life,  to  purge  men  of  their 
sins,  or  to  satisfy  God's  justice  ?  But  you  add 
a  condition  :  "  yet  so,  if  we  use  for  the  remis- 
sion of  them  such  means  as  be  requisite,  and 
as  Christ  hath  appointed,  whereof  Bede  rec- 
koneth  some."  To  apply  the  remission  of  our 
sins  by  Christ's  death,  are  not  required  any 
merits  or  satisfaction  of  our  works  nor  sacra- 
ments of  the  work  wrought,  but  the  sacra- 
ments to  confirm  faith,  of  which  followeth 
necessarily  repentance  and  faith.  The  words 
of  Bede  are'these,  "  whatsoever  after  baptism 
by  daily  fraihy  wo  have  committed,  the  guilt 


I.  JOHN 


of  the  same  our  Redeemer  reniitteth  unto  us, 
especially  when  among  the  works  ot  light 
which  we  do,  we  do  humbly  every  day  con- 
fess our  errors  unto  him,  when  we  receive  the 
sacrament  or  mysteries  othis  blood,  when  for- 
giving our  debtors  we  pray  that  our  debts 
may  be  forgiven  us,  when  being  mindful  of 
his  passion,  we  do  willingly  sufi'erany  adver- 
sity." These  doth  not  Bede  say  to  be  means 
tor  the  remission  of  sins,  but  to  oe  used  of  all 
them  tliat  obtain  remission  of  sins  by  the  blood 
of  Christ,  as  duties  of  thankfulness,  not  as 
merits  of  forgiveness.  Augustin  also  upon 
this  te.\t  acknowledgeth  all  sins  committed 
before  baptism,  and  after  to  be  purged  by  the 
bloodsheddmg  of  Christ  upon  the  cross,  but  of 
the  means  to  apply  the  same  unlo  us  he 
speaketh  not.  Hierom  saith,  "That  which  is 
written,  and  the  blood  of  Christ  doth  cleanse 
us  from  all  our  sins,  is  to  be  understood,  as 
well  in  the  confession  of  baptism  as  in  the 
mercy  ot  repentance."  Therefore  the  blood 
of  Christ  without  our  merit  ai:d  satisfaction, 
or  other  purgation  doth  cleanse  us  from  sin, 
as  well  in  repentance,  as  in  baptism.  The  con- 
trary ofWhich  doctrine,  is  the  ground  of  your 
meritorious  and  satisfactory  works,  popish  pe- 
nance, satisfaction,  purgatory,  pope's  pardons, 
masses,  and  such  like  matters  derogatory  to 
the  blood  of  Christ. 

8.  The  Apostle  maketh  not  the  popish  dis- 
tinction of  mortal  and  venial  sins,  but  exhort- 
eth  us  to  strive  against  all  sin. 

8.  The  scripture  saith  plainly,  that  the  re- 
ward of  all  sin  is  death  and  the  curse  of  God; 
therefore  as  heretics  yau  gather,  to  confirm 
your  heresy,  that  which  the  scripture  teach- 
eth  not.  For  all  sins  are  pardonable  to  the 
penitent  and  faithful,  and  without  faith  and 
repentance,  even  the  least  and  lightest  sins 
are  damnable  and  deadly.  Therefore  by 
works  no  man  can  he  just,  but  by  faith  only  in 
Christ,  and  through  remission  of  sins,  seeing 
all  have  sinned  and  are  justified  freely :  and 
that  doth  Aug^ustin  teach  of  all  that  ever  were 
just  before  God,  not  excepting  the  Virgin 
Mary,  although  in  contention  with  the  here- 
tics, he  will  have  no  question  concerning  her, 
for  the  honour  of  Christ.  For  he  acknow- 
ledgeth the  scripture  to  be  true  without  excep- 
tion, that  saith,  ''all  have  sinned,"  cap.  39.  De 
Gen.  ad  liter.  10.  cap.  18.  he  aflirmeth  that  her 
body  came  of  the  "propagation  of  sin." 
Whereas  Pelagius  aftirmed  that  Abel  is 
called  just  in  the  scriptures,  and  no  sin  is 
mentioned  that  he  committed  ;  .Augustin  prov- 
eth  that  it  is  vain  argument  against  the  scrip- 
ture, which  pronounceth  generally  that  all 
men  have  sinned,  and  are  destitute  of  the 
glory  of  God,  to  say,  Abel  had  no  sin,  because 
there  is  none  particularly  mentioned.  There- 
fore, although  he  had  no  heinous  sins,  yet  he 
might  have  less  sins,  such  as  he  rehearseth, 
which  prove  that  he  was  not  just  by  works 
before  God,  but  by  faith.  For  seeing  the  love 
of  God  is  the  only  justice  of  the  law,  and  that 
was  not  perfect  in  Abel,  because  it  mighr  be 
increased.  Augustin  concludeih,  that  Abel 
•was  not  perfectly  just,  and  ihen'f.)rL  i:  i  -  ihi- 


,  only  grace  of  God,  whereby  Abel  was  just  in 
his  sight,  and  not  ijy  the  merit  of  his  works. 
By  which  the  rest  of  the  patriarchs  also  were 
just,  whose  great  sins  are  rehearsed,  that  you 
cannot  deny  to  be  mortal,  as  drunkenness  m 
Noah,  lying  in  Abraham  and  Isaac,  infidelity  in 
Moses,  cursing  of  his  day  in  Job,  adultery  in 
David,  denying  his  master  in  Peter,  and  for- 
saking of  him  in  all  the  rest  of  the  Apostles. 
Augustin  therefore  doth  not  serve  your  pelting 
distinction,  by  rehearsing  what  small  sins 
might  be  in  Abel,  although  the  scripture  call- 
eth  him  iust,  because  he  was  a  man  in  whom 
the  flesh  did  rebel  against  the  spirit.  For 
althouj'h  by  the  grace  of  God  he  abstained 
from  tlie  most  grievous  sins,  yet  declareih 
that  he  was  not  void  of  sin,  ancf  therefore  not 
just  by  works  before  God,  but  by  grace  and 
faith  in  Christ.  Therefore  he  aftirmeth, 
"that  this  is  the  only  hope  of  all  the  godly, 
groaning  under  this  burden  of  corruptible 
flesh,  and  in  the  infirmity  of  this  life,  that  we 
have  one  Mediator  Jesus  Christ  the  just,  and 
he  is  the  propitiation  for  our  sins."  Con.  2. 
Epist.  Pel.  ad  Bonifac.  lib.  3.  cap.  5.  Therefore 
he  setteth  down  as  one  of  the  three  principles 
which  the  catholic  church  doth  hold  against 
the  Pelagians;  "That  no  man  doth  Ifve  in 
this  corruptible  body,  in  how  great  justice  so- 
ever, without  any  sins  whatsoever.'  De  bono 
vel  donopersever.  cap.  2.  Augustin  therefore 
acknowledgeth  that  there  be  some  sins  great- 
er than  other.%  as  we  do,  but  he  acknowledgeth 
no  sin  so  small,  but  it  deseryeth  death,  if  God 
should  deal  in  justice  against  us.  For  why 
did  the  catholic  church  nold,  that  no  man  in 
what  justice  soever,  was  void  of  sin  ?  But  to 
confute  the  Pelagians,  which  taught  justifica- 
tion before  God  by  good  works.  Which  they 
did  with  more  show  of  reason  than  the  papists, 
when  they  held  that  a  man  might  live  without 
sin.  Where  the  papists  confessing  that  a  man 
cannot  live  without  sin,  nevertheless  do  affirm, 
that  he  is  just  before  God  by  his  works,  which 
are  every  one  imperfect,  and  short  of  the  love 
of  God,  in  which  only  that  kind  of  justice  doth 
consist,  as  Aufcustin  saith.  And  think  to  shift 
off  the  matter  oy  a  vain  distinction  of  mortal 
and  venial  sins,  which  the  scriptures  know 
noi,  and  it  is  invented  for  nothing  else,  but  to 
obscure  the  grace  of  God,  by  which  only  we 
are  justified  through  faith  in  the  death  and 
merits  of  Christ.  Fulgentius  in  his  book  de 
fide  ad  Petrum,  excepting  infants  ncwK'  bap- 
tized, as  living  without  sin,  meaneih  of^  such 
sins  as  are  committed  by  deliheraiion  and 
purpose,  not  such  as  rise  of  their  corrupt  na- 
ture, which  are  also  sin,  though  not  imputed 
to  the  elect  :  but  of  the  distinction  of  mortal- 
ity or  veniality,  he  speaketh  nothing. 

Chapter  2. 
1.  The  words  of  Bede  are  theses  "He  is 
not  contrary  10  himself,  which  said  before, 
that  we  could  not  live  without  sin,  and  now 
saith,  he  writeth  unto  us  that  we  should  not 
sin.  But  there  he  admonished  us  necessarily, 
providen'ly,  and  wholesomely  of  our  frailty,  lest 
■^■.^\'  unn  siinuld  please  himself,  as  though  he 


374 


I.  JOHN. 


■were  innocent,  and  by  extolling  himself  of  i 
merits,  should  the  rather  perish  :  here  conse- 
quently he  exhorteih,  that  it  we  cannot  be 
without  all  fault,  yet  we  should  endeavour  as 
much  as  wo  are  able,  lest  sve  ourselves  should 
live  negligently,  alter  the  frailty  ot  our  condi-  [ 
tion  :  but  should  fight  walchtully  and  inaniully 
against  all  vices,  especially  the  greater  and 
more  open  vices,  which  by  the  Lord's  help 
we  may  more  easily  overcome  or  avoid. 

1.  The  scripture  never  calleth  any  angel, 
Saint,  or  creature  living  or  dead  our  advocate 
with  the  Father,  but  only  Jesus  Christ,  there- 
fore none  can  be  so  called  without  derogation 
to  his  office  to  whom  it  is  proper.  Augustin 
saith,  If  John  had  offered  hmiself  to  be  a  me- 
diator or  advocate,  "asFarmenian  placed  the 
bishop  mediator  between  the  people  and  God," 
he  should  be  no  true  apostle  but  Antichrist, 
Cont.  epigt.  I'arm.  lib.  2.  cap.  8.  But  foras- 
much as  the  word  advocate  is  borrowed  of 
lawyers,  and  signifieth  him  that  is  to  plead 
the  justice  of  his  client's  cause,  not  every  one 
which  may  or  doth  pray  for  us,  can  be  called 
our  advocate,  btit  he  only  that  can  plead  his 
justice,  which  he  hath  given  us  before  God 
his  Father,  to  obtain  mercy  for  us.  There- 
fore if  angels  and  saints  departed  do  pray  for 
us,  which  we  know  not  by  the  scriptures,  as 
we  know  that  our  brethren  alive  do  pray  for 
us:  yet  are  they  no  advocates  of  ours,  but  pe- 
titioners and  entreaters  for  us,  nor  no  media- 
tors by  whose  worthiness  we  may  look  to 
obtain  remission  of  our  sins.  Neither  doth 
Augustin  say_any  thing  against  us,  when  he 
saith  that  the'  Saints  living,  the  bishops  or 
pastors  do  pray  for  us.  For  they  pray  not  as 
advocates,  but  as  fellosv  members,  nor  yet  the 
Saints  departed,  if  they  do  pray  tor  us,  dare 
usurp  the  office  of  Christ,  to  be  advocates  to 
plead  their  justice  or  merits  for  us,  as  you  in 
your  blasphemous  prayers  do  often  require 
them.  And  therefore  you  labour  in  vain,  Ijy 
seeking  out  certain  places  of  the  fathers, 
where  the  word  advocate  is  used  in  another 
sense,  to  cover  the  wickedness  of  your  mul- 
titude of  advocates  set  up  to  obtain  mercy  by 
their  merits,  either  with  Christ,  or  without 
him.  Augustin  calleth  not  the  bishops  the 
people's  advocates  absolutely,  which  reprov- 
eth  Parnienian  for  calling  the  bishop  the  peo- 
ple's mediator,  understanding  mediator  for 
the  same  that  is  called  advocate  in  this  place  : 
but  he  saith  the  "  prelates,  as  it  were  advo- 
cates, do  oflcr  to  the  most  merciful  power  of 
God,  those  whom  they  have  undertaken  by 
Jmnosi  tion  of  hands. 

You  see  he  doth  not  call  them  absolutely 
or  properly  advocates,  but  showeth  wherein 
they  resemble  advocates,  not  in  that  principal 
point  of  the  advocate's  office,  whereof  the 
apoBtle  here  speakcth.  Neither  doth  yotir 
popish  church  call  the  Virgin  Mary  your  ad- 
vocate, in  such  sense  as  Ireneus  or  his  inter- 
preter, calleth  her  the  advocate  of  Eve.  For 
Ireneus  meaneth,  neither  in  respect  of  her 
merits,  nor  irf  her  pravers,  that  Mary  is  made 
the  advocate  of  Eve, "but  that  by  her  obedi- 
ence unto  the  word  of  God,  she  conceived 


Christ  the  Saviour  of  all  men,  as  Eve  by  her 
disobedience  deceived  Adam,  in  whom  de- 
struction came  upon  all  men.  "  But  to  con- 
found the  Protestant  plainly,  Christ  acknow- 
ledgeth  angels  to  be  deputed  for  the  protec- 
tion of  infants,  and  iri  other  places  the  protec- 
tion of  all  the  faithful  is  ascribed  to  them." 
A  plain  confusion.  The  angels  are  appointed 
to  the  protection  of  the  faithful,  therefore  not 
only  they,  but  Saints  departed  also  be  our  ad^ 
vocates.  As  though  the  angels  could  not  pro.- 
tect  the  elect  against  their  adversaries,  ex-- 
cept  they  were  their  advocates  also  with  God 
the  Father,  to  purchase  remission  of  sins  for 
them.  But  the  Protestants  themselves,  you 
say,  pray  for  the  protection  and  advocation  of 
angels.  Indeed  we  pray  to  God  that  he  will 
protect  us  by  the  ministry  of  his  holy  angels, 
because  we  read  in  the  scriptures,  that  the 
angels  are  God's  ministers  tor  the  defence  of 
the  chosen.  But  for  the  advocation  of  angels, 
that  is,  that  they  may  be  our  advocates,  we 
pray  not,  neither  are  you  able  to  prove  that 
the  ministry  of  defence  or  protection  is  all 
one  with  advocation  :  not  that  although  pro- 
tection of  us  be  deputed  to  angels,  that  it  is 
also  deputed  to  Saints  departed,  who  as  they 
are  of  divers  natures,  so  they  are  not  deputed 
to  the  same  service  or  ministry.  "  Christ 
therefore,"  as  Augustin  saith  upon  this  place, 
"  is  our  advocate  ;  endeavour  that  thou  sin 
not:  but  if  of  infirmity  of  this  life,  sin  have 
crept  upon  thee,  immediately  look  to  it,  im- 
mediately let  it  displease  thee,  immediately 
condemn  it,  and  when  thou  hast  condemned 
it,  thou  shall  come  securely  to  the  Judge, 
there  thou  hast  an  advocate,  be  not  afraid, 
lest  thou  shouldst  lose  the  cause  of  this 
confession.  For  if  a  man  in  this  life  doth 
sometime  commit  himself  to  an  eloquent 
tongue,  and  perish  not,  thou  committest  thy- 
self to  God  the  word,  and  shalt  thou  perish? 
Cry,  we  have  an  advocate  with  the  Father. 
Bcliold  John  himself  keeping  humility,  cer- 
tainly he  was  a  just  man,  and  a  great  person, 
which  drunk  the  secrets  of  mysteries  of  our 
Lord's  breast:  he,  even  he,  which  by  drink- 
ing of  our  Lord's  breast,  uttered  his  Divinity, 
saying:  In  the  beginning  was  the  Word,  and 
the  Word  was  with  Go  J,  even  he,  being  such 
a  man,  said  not,  you  have  an  advocate  with 
the  Father,  but  if  any  man  shall  sin,  saith  he, 
we  have  an  advocate  :  he  said  not  you  have, 
I  nor  you  have  me,  neither  saith  he,  you  have 
Christ  himself,  but  he  set  Christ,  not  himself 
to  be  an  advocate,  and  said,  we  have,  not  you 
have.  He  had  rather  place  himself  in  the 
number  of  sinners,  that  he  might  have  Christ 
his  advocate,  than  that  he  should  place  him- 
self to  be  an  advocate  instead  of  Christ,  and 
to  be  found  among  the  proud  that  are  to  be 
I  danmed.  Brethren,  we  have  Jesus  Christ  the 
I  just  himself  to  be  our  advocate,  he  is  the  pro- 
pitiation for  our  sins  :  he  that  held  this  hath 
made  no  Heresy,  he  that  held  this  hath  made 
no  schism.  For  when  are  schisms  made  ? 
when  men  say,  we  are  just,  we  sanctify  the 
unclean,  we  justify  the  ungodly,  we  ask,  we 
obtain:   but  what  said  John?    If  any  man 


1.  JOHN. 


m 


have  sinned,  we  have  an  advocate  with  the 
Father,  Jesus  Christ  the  just.  But  some  man 
will  say,  then  do  not  iioly  men  ask  lor  us  .' 
then  do  not  bishops  and  overseers  ask  tor  llie 
people?  But  mark  the  scriptures,  and  see 
that  overseers  also  commend  themselves  to 
the  people,  for  the  apostle  saith  to  the  peo- 
ple :  Praying  also  for  us.  The  apostle  pray- 
eth  tor  the  people,  the  people  prayeth  lor  the 
apostle :  we  pray  tor  you  breihren,  and  pray 
you  also  for  us,  let  all  ihe  members  pray  one 
for  another,  let  the  head  make  intercession 
for  all."  You  see  then,  that  the  mutual  duty 
of  the  members,  praying  one  for  another,  doth 
ditl'er  trom  the  advucation  oi  Christ,  wliich  is 
the  iiead,  and  who  only  pleadeth  justice  for 
us,  as  an  advocate  with  the  Father,  to  whom 
we  may  be  bold  to  come  without  mediation 
or  advocation,  and  much  less  merits  or  satis- 
faction of  any  other.  . 

2.  As  the  Donatists  would  drive  the  church 
into  Africa,  so  the  Papists  into  Europe,  in  a 
part  vvhereofonly  their  popish  doctrine  reign- 
eth. 

4.  A  vain  cavil,  we  affirm  that  we  neither 
keep,  nor  possibly  can  keep  God's  ccnim:ind- 
ments  perfectly,  for  then  we  might  truly  say 
we  have  no  sin,  which  no  man  can  say.  Yet 
by  his  grace,  not  of  our  strentrth,  we  keep  his 
commandments,  which  are  cliarity,  saiih  Au- 
gustin,  though  not  in  such  perfection  as  his 
justice  requireth,  yet  in  such  measure  as  his 
mercy  in  Christ  acceptetb.  If  Papists  affirm 
that  they  keep  God's  commandments  so  per- 
fectly that  they  sin  no",  they  deceive  them- 
selves, and  the  truth  is  not  in  them. 

18.  We  learn  by  this,  that  Antichrist  is  no 
singular  man,  but  the  greatest  heresy  and 
pride  maketh  that  great  and  special  Anti- 
christ, of  whom  the  apostlespeaketh,  2T/ieft.  2. 

19.  The  text  saith,  "  They  were  not  of  us," 
you  say,  they  were  of  us,  which  the  scripture 
never  saith,  but  to  maintain  your  heresy  of 
the  sacraments  giving  grace  ex  opere  operate, 
even  to  the  reprobate,  you  dare  speak  contra- 
dictory to  the  Holy  Ghost.  The  reprobate 
theretore  are  in  the  visible  church,  but  never 
be  members  of  the  body  of  Christ  which  is 
the  Catholic  church.  "  They  should  not  have 
gone  out,"  saith  Augustin,  "if  they  had  been 
of  us,  before  they  went  out:  therefore  they 
were  not  ot  us  :  many  that  are  not  of  us,  re- 
ceive the  sacraments  with  us. 

19.  The  Pope  and  Papists  are  gone  out  from 
the  Catholic  church  of  Christ,  into  the  malig- 
nant and  Antichristian  church  of  Rome,  be- 
cause they  abide  not  in  the  ancient  fellowship 
of  the  Christian  religion  taughtby  the  apostles, 
and  received  in  the  Primitive  church  :  whence 
Boniface  the  Third  went  out  manifestly,  and 
by  Gregory's  iudgment,  became  Antichrist, 
when  he  bought  for  a  great  sum  of  money  of 
Phocas  the  traitor  and  murderer,  that  usurped 
the  empire,  the  title  of  universal  bishop,  and 
head  oi  the  church,  which  profane  and  Anti- 
christian title,  none  of  his  predecessors,  as 
Gregory  testifieth,  would  ever  use  before 
him.  From  that  time,  the  pope  hath  openly 
exercised  tyranny  in  the  church  of  God,  and 


daily  more  and  more  increased  in  pride  and 
impiety,  until  he  had  utterly  obscured  the 
doctrine  of  salvation  in  the  greatest  number 
of  men,  the  remnant  only  excepted,  which  ac- 
cording to  God's  election,  were  always  pre- 
served. Luther  and  Calvin  therefore  went 
not  out  ol  the  Catholic  church,  but  being 
called  by  the  Spirit  ol  God,  and  his  word  in 
the  scripture,  "they  came  out  ol  Babylon" 
into  the  church  of  Christ.  Apoc.  18.  4.  They 
came  fiom  the  Papists  iherelore.us  Augustin 
came  Irom  tlie  Manichees,  and  many  other 
godly  men,  that  have  been  reclaimed  out  of 
heresies,  wherein  they  had  been  born  and 
bred,  and  noseled  up  from  their  youth.  Which 
Heretics  with  as  great  equity  as  you,  might 
abuse  this  text  against  them,  and  say,  ihcy 
went  out  from  them.  That  yon  can  tell  the 
year,  the  places,  and  the  ringleaders  of  our 
revolt,  is  a  vain  brag.  For  we  have  not 
revolted  from  Christ  and  his  church,  but 
from  Antichrist  and  his  slavish  army  of  po- 
pish priests,  prophesied  of  by  Gregory,  which 
was  performed  in  his  successor,  2  Thes.  2. 
The  pope  is  proved  to  be  the  great  Antichrist, 
unto  whom  the  revolt  was  made  from  Chrisi 
and  his  faith. 

19.  Heretics  and  other  reprobates,  may  be 
in  the  outward  society  or  fellowship  ol  the 
Catholic  church,  but  they  can  never  be  true 
members  of  the  Catholic  church  of  Christ, 
which  is  the  number  of  God's  elect,  the  mem- 
bers of  the  body  of  Christ.  Augustin  saith, 
"Many  that  are  not  of  us,  receive  the  sacra- 
ments with  us.  TIjey  receive  baptism  with 
us,  they  receive  with  us  that  which  the  faith- 
ful do  know,  the  blessing  and  eucharist,  and 
whatsoever  is  the  number  of  the  holy  sacra- 
ments. They  take  the  communication  of  the 
altar  itself  with  us,  and  yet  they  are  not  of 
us,  trial  proveth  that  they  are  not  of  us." 
You  see  that  neither  the  receiving  of  bap- 
tism, nor  of  the  Lord's  Supper,  can  make  them 
of  us,  which  are  none  of  us,  therefore  the  sa- 
craments are  seals  of  God's  grace  in  the  elect, 
they  do  not  give  grace  of  the  work  wrought. 
Oecumenius,  expounding  this  place,  saith, 
"  They  were  not  of  us,  that  is,  of  the  lot  ol  ihem 
which  are  saved."  Augustin  in  the  other  places 
which  )'ou  quote  confirmeth  it,  "There  are 
some,  which  are  called  of  us  the  sons  of  God, 
for  the  grace  which  they  have  received  but 
temporally,  yet  they  are  not  of  God,"  of 
whom  John  saith,  "  they  went  out  from  us,  but 
they  were  not  of  us,  &.C.,  that  is,  when  they 
seemed  to  be  among  us,  they  were  not  of  us. 
They  were  in  good,  but  because  they  con- 
tinued not  therein,  that  is,  they  continued  not 
to  the  end,  they  were  not  of^us,  even  when 
they  were  with  us,  that  is,  they  were  not  of 
the  number  of  the  sons,  even  whm  thev  were 
in  the  faith  of  the  sons;  because  they  that  are 
the  sons  indeed,  are  foreknown  and  predesti- 
nated to  be  conformable  to  the  image  of  his 
son,  and  are  called  according  to  his  purpose, 
that  they  maybe  elect.  For  the  son  of  promise 
perishet'h  not,  but  the  son  of  perdition.  These 
men  therefore  were  of  the  many  that  are  call- 
ed, but  of  the  few  tliat  are  chosen,  they  were 


S76 


I   JOHN. 


not."  You  see  therefore  the  Cathohc  church, 
which  is  the  body  of  Christ,  consisteth  only 
of  the  elect  and  nredcstinate  unto  eternal 
life,  of  which  number  they  are  none  that  be- 
lieve for  a  time,  and  afier  fell  away,  for  such 
were  never  of  the  church,  though  they  w^cre 
in  it.  In  the  other  place,  De  bono  persever. 
cap.  8.  he  understandeth  them  only  to  be  of 
us,  which  are  predestinate  to  life.  The  Pela- 
gian proceedeth  and  saith,  "Why  hath  he  not 
granted  to  some  which  worshipped  him  with 
a  sood  intent  or  faith,  to  continue  to  the  end  ? 
AVliy  ihinkest  thou  ?  But  because  he  doth  not 
lie,  which  saith,  they  went  out  from  us,  but 
thev  were  not  of  us,  for  if  they  had  been  ot 
us, "they  should  or  would  have  tarried  with 
us."  Augustin  never  saith,  that  the^  repro- 
bate are  truly  members  of  the  Catholic 
church  or  body  of  Christ,  although  they  be 
for  a  time  in  the  visible  church,  partakers  of 
the  sacraments,  have  some  taste  of  the  grace 
of  God,  and  some  temporal  faith  for  a  sea- 
son, but  never  continue  therein  to  the  end. 

20.  Augustin  understandeth  this,  of  the  in- 
ward teaching  by  the  Holy  Ghost,  which  must 
concur  with  the  outward  ministry  of  the 
church,  that  it  may  be  profitable.  "It  is  the 
inward  master,"  saith  he,  "  that  teacheth, 
Christ  teacheth,  his  inspiratioii  teacheth, 
where  his  inspiration  and  unction  is  not, 
words  sound  in  vain  outwardly.  Except  the 
Spirit  be  present  in  the  heart  of  the  hearer, 
the  speech  of  the  teacher  is  vain.  No  man 
therefore  ascribeth  to  man  which  teacheth, 
that  he  understandeth  out  of  the  mouth  of  him 
that  speaketh.  For  except  there  be  one  that 
teacheth  within,  the  teacher's  tongue  labour- 
eth  in  vain  without."  John  meaneth  not 
therefore,  that  the  implicit  faith  of  the  Papists 
is  sufficient,  but  that  true  Christians  have  dis- 
tinct knowledge  of  all  things  necessary  to 
salvation,  both"  by  the  outward  preaching  of 
the  word,  and  by  the  inward  unction  otthe 
Spirit. 

24.  All  that  they  heard  of  the  apostles  is 
contained  in  the  holy  scriptures,  which  is  able 
to  make  a  man  wise  unto  salvation,  by  faith 
in  Jesus.  2  Tim.  3.  15. 

29.  We  see  that  no  man  doth  justice  but 
he  that  is  born  of  God,  that  is,  which  is  justi- 
fied by  faith,  and  regenerated  by  God's  Spirit 
without  his  merit  or  works.  But  we  see  not, 
that  by  the  merit  of  this  justice,  any  man  is 
just  before  God,  but  only  by  the  justice  of 
Christ  imputed  to  him,  of  whose  grace  he 
hath  power  to  do  this  justice.  Of  both  these 
justices  Augustin  speaketh  upon  this  text. 
'Our  justice  is  now  of  faith  :  perfect  justice 
is  not  but  in  angels.  The  beginning  of  our 
justice  is  the  confession  of  our  sins.  Hast 
thou  begun  not  to  defend  thy  sin  ?  Now  thou 
hast  begun  justice,  and  it  shall  be  made  perfect 
in  thee,  when  thou  shall  delight  to  do  nothing 
else,  when  death  shall  be  swallowed  up  in 
victory." 

ClIAI'TER   3. 

3.  Augustin  meaneth,  that  our  will  being 
enlarged  by  God's  Spirit,  consentcth  to  the 


grace  of  God,  not  that  it  is  free  by  nature  ; 
his  words  are  these,  "  Thou  seest  he  has  not 
taken  away  free  will,  when  he  saith  he  sanc- 
tifieth  himself,  who  doth  sanctity  us  but 
God  ?  But  God  doth  not  sanctity  thee  being 
unwilling.  Therefore  in  that  thou  joinest  thy 
will  to  God,  thou  dost  sanctify  thyself.  Thou 
dost  sanctify  thyself,  not  by  thyself,  but  by 
him  which  cai'ne,  that  he  might  dwell  in 
thee."  He  doth  not  therefore  set  out  the 
strength  of  man's  will,  but  showeth,  that  the 
consent  thereof  to  God's  grace,  is  wrought 
by  God,  and  is  not  in  the  power  of  man. 
"  For  it  doth  not  help  the  Pelagian  heresy," 
saith  Bede,  "that  it  is  said,  of  a  man,  he 
sanctifieth  himself,  as  though  any  man  with- 
out God's  help,  by  free  will  could  sanctity 
himself"    ■ 

4.  If  sin  be  every  transgression  of  the  law, 
it  followeth  that  every  transgression  of  the 
law  is  sin,  and  so  meaneth  the  apostle  by  the 
word  aSiKta,  as  well  as  by  the  word  avofiia. 
For  all  sin  is  injustice,  and  all  injustice  is 
sin  :  therefore  your  vulgar  interpreter  trans- 
lateth  both  the  words  by  one  Latin  word, 
Iniqu'Uas  Augustin  upon  this  text  saith, 
"  Let  no  man  say  sin  is  one  thing,  iniquity  is 
another  thing,  1  am  a  sinful  man,  but  I  am 
not  unjust,  every  one  that  doth  commit  sin 
doth  commit  iniquity,  for  sin  is  iniquity,  what 
then  shall  we  do  with  our  sins  and  iniquities?" 
Augustin  taketh  iniquity  to  be  as  large  as 
sin,  and  all  iniquity  to  be  sin,  as  all  sin  is  ini- 
quity. Bede  hath  not  only  the  same  words  of 
Augustin,  but  he  addeth,  "  All  that  sin  are 
guilty  of  prevarication  or  transgression  of  the 
law,  that  is,  not  only  they  which  contemn  the 
precepts  of  the  written  law,  given  unto  them, 
but  they  also,  which  either  of  infirmity,  or  of 
negligence,  or  of  ignorance,  corrupt  the  in- 
nocency  of  the  natural  law,  which  we  all  re- 
ceived in  the  first  man  that  was  created." 
Bede  not  only  taketh  all  to  be  sin,  which  is 
iniquity,  and  is  contrary  to  the  equity  of  God's 
law,  but  also  that  he  counteth  even  the  cor- 
ruption of  innocenCy,  which  is  of  infirmity, 
to  be  sin,  therefore  all  concupiscence  that  is 
contrary  to  the  law  of  God,  which  Paul  ex- 
pressly called  sin.  Rom.  7.  7.  Which  see- 
mg  the  scripture  never  denieth  to  be  sin  in 
them  in  whom  it  is  pardoned,  what  heretical 
madness  is  it  to  wrest  the  scriptures,  to 
maintain  your  own  false  positions  ?  Oecu- 
menius,  both  in  this  place,  and  in  1  John  5, 
interpreteth  iniquity  to  be  the  same  that  sin, 
as  sin  is  iniquity.  "  We  must  know,"  saith 
he,  "  that  aixanrca,  that  is,  sin,  is  a  falling 
from  that  which  is  good,  avnum  that  is,  ini- 
quity, is  a  transgression  of  the  law  that  is 
given.  And  both  of  these  has  his  beginning, 
namely,  sin  is  a  degenerating  from  that  which 
is  good,  iniquity  to  do  against  the  law  that  is 
set.  And  they  agree  the  one  with  the  other, 
and  are  about  the  same  thing.  For  he  which 
sinneth,  erreth  from  the  mark,  which  is  ac- 
cording to  nature,  and  in  nature  itself  For 
the  scope  or  mark  of  man's  nature,  is  to  live 
according  to  reason,  far  from  unreasonable- 
ness.   Likewise,  he  that  doth  unjustly,  of- 


1.  JOiLN 


377 


fendeth  about  the  law  given  in  nature,  being 
affected  intemperately.  Theretore  tiie  dis- 
ciple of  our  Lord  hath  rightly  changed  the 
one  into  the  other,  or  used  ilieni  both  tor  one. 
1  John  5,  he  saith,  "  The  apostle  makeih  a 
plain  division  of  sin,  as  it  were  ti-oin  the  ge- 
neral sin,  and  saith  :  All  iniquity  is  sin,  whe- 
ther it  be  unto  death  or  not."  bede  upon  that 
place  saith,  "  There  is  so  great  diversity 
of  sins,  that  whatsoever  disagrceth  from  the 
rule  ot  equity  is  numbered  anion^  sins.  Au- 
gustin,  cont.Jul.  lib.  5.  cap.  3,  saith,  "  Concu- 
piscence of  the  flesh,  against  which  the  good 
spirit  lusieth,  is  both  sin,  because  there  is  in 
it  disobedience  against  the  government  of  the 
mind,  aixl  also  a  punishment  of  sin,  because 
it  was  rendered  to  the  merits  of  the  disobe- 
dient, and  it  is  also  the  cause  of  sin,  by  de- 
fection of  him  that  consenteth,  or  by  conta- 
gion of  him  that  is  born."  You  see  Augus- 
tm  saith  expressly,  it  is  sin,  and  wheresoever 
he  seemeth  to  deny  it  to  be  sin,  he  meaneth 
either  because  it  is  sin  of  another  kind,  than 
that  whereto  consent  is  given,  or  else  be- 
cause it  is  not  iinputed  to  them  that  be  re- 
generated. Ambrose  in  Apologia  David,  saith 
nothing  to  this  purpose.  But  in  his  book  Dc 
Paradiso  cap.  8,  he  saith  out  of  this  text, 
"  What  is  sin,  but  a  transgression  of  the  law 
of  God,  and  disobedience  of  the  heavenly 
commandments  ?"  And  touching  concupi- 
scence, that  it  is  sin,  he  saith  in  his  com- 
mentary upon  the  epistle  to  the  Romans,  ca/j. 
7,  "  He  hath  not  discerned  this  concupi- 
scence from  sin,  but  joined  it  to,  signifying, 
that  when  there  was  not  so  much  as  any  sus- 
picion, that  this  thing  was  not  lawful  before 
God,  J  knew,"  saith  he,  "  that  it  is  sin." 

6.  Understanding  mortal  sin  as  you  do,  for 
every  transgression  that  deserveth  death,  as 
every  act  of  adultery,  &,c.,  your  exposition 
is  heretical,  as  any  that  Jovinian  or  Pelagius 
made  :  whereof  it  should  follow,  that  David 
was  not  the  Son  of  God,  when  he  committed 
adultery,  and  consequently  none  of  the  pre- 
destinate. Therefore  Augustin  and  Bede  do 
briefly  e.xpound  this  text,  saying,  "  Insomuch 
as  he  abideth  in  him,  in  so  much  he  sinneth 
not,"  but  no  man  abideth  in  him  perfectly, 
therefore  no  man  is  free  from  sin,  but  in  part. 
Augustin  saith,  "  Hath  not  this  man  believed 
which  sinneth  ?  If  he  have  believed,  as  per- 
taining to  his  faith,  he  sinneth  not."  Didy- 
mus  saith,  "  He  that  consisteth  in  Christ 
which  is  justice  and  sanctification,  offendeth 
not."  Augustin,  verse  9,  saith,  "  There  is  a 
certain  sin,  which  he  cannot  commit,  which 
is  bom  of  God,  which  being  not  committed, 
other  sins  are  loosed,  which  being  com- 
mitted, other  sins  are  confirmed  :"  meaning 
that  he  which  is  born  of  God,  cannot  be  void 
of  love  toward  his  neighbour,  though  he  sin 
particularly  against  the  rule  of  charity.  The 
same  meaneth  Hierom  against  Jovinian,  that 
inasmuch  as  we  are  the  children  of  God,  we 
neither  commit  sin,  nor  can  commit  sin, 
though  in  respect  of  our  frailtv,  because  our 
renovation  is  not  perfect,  all  the  children  of 
God,  do  sin  often.    Therefore  he  sinneth  not 


according  to  the  apostle's  meaning,  in  whom 
sin  doth  not  reign,  although  he  falloften,  and 
have  need  to  say  every  aay,  forgive  us  our 
tresjjasses. 

7.  But  no  man  doth  justice  perfectly,  there- 
fore no  man  is  just  in  God's  sight  by  doing 
justice,  but  by  faith.  8o  saith  Augustin  upon 
this  te.xt,  "  He  sanctifieth  and  purifieth  us,  as 
he  is  holy  or  pure,  he  is  holy  by  eterniiy, 
we  are  holy  or  pure  by  faith.  We  are  jusi, 
as  he  is  just,  but  he  is  just  in  unchangeable 
perpetuity,  as  we  are  just  by  believing  in  him, 
whom  we  have  not  seen,  that  we  may  at 
length  see  him.  And  even  when  our  justice 
shall  be  perfect,  when  we  shall  be  made  equal 
to  the  Angels,  neither  then  shall  we  be  equal 
to  him,"  &c.  Oecumcnius  also  saiih,  "  God 
providing  for  his  creature,  being  made  Justice 
and  sanctification,  was  manileated  in  the 
world,  that  he  might  take  away  the  works  of 
the  devil  which  are  sin." 

8.  To  continue  in  heinous  sins  is  devilish, 
and  not  beseeming  the  children  of  God.  Yet 
by  every  grievous  fall  they  are  not  known  to 
be  the  sons  pf  the  devil.  David,  although  by 
the  devil's  suggestion,  he  had  committed 
adultery  and  murder,  yet  was  he  not  thereby 
known  to  be  the  devil's  son,  but  a  disobe- 
dient son  of  God,  whom  by  his  mercy  and 
chastisement,  he  called  to  repentance. 

22.  The  apostle  doth  not  attribute  the  grant- 
ing of  our  requests  to  the  merit  of  our  works, 
or  keeping  of  God's  commanilments,  but 
showeth  that  charity,  or  the  keeping  of  God's 
commandments  is  inseparable  from  faith,  by 
which  we  have  confidence  to  be  heard  in 
our  prayers  for  Jesus  Christ's  sake.  There- 
fore Bede  saith  upon  this  text,  "  When  John 
had  said,  whatsoever  we  shall  ask,  we  shall 
receive  of  him,  becau.';e  we  keep  his  com- 
mandments :  he  addeih  immediately: — And 
this  is  his  commandment,  that  we  believe  in 
the  name  of  his  son  Jesus  Christ,  and  love 
one  another  as  he  has  given  us  command- 
ment. He  setteth  down  his  commandment 
in  the  singular  number,  and  thenconsei]uentlv 
he  addeth  two  commandments:  namely,  faiin 
and  love,  because  these  two  cannot  be  se- 
parated one  from  the  other."  Where  you 
note  further,  "that  God's  commandments  are 
not  impossible  to  be  kept,  but  were^  then, 
and  now  observed  of  good  men."  We  con- 
fess they  are  not  impossible  to  be  kept  in 
some  measure,  but  perfectly  there  was  never 
any  that  kept  them,  nor  never  any  that  could 
keep  them,  but  only  Jesus  Christ.  Hierorn 
against  the  Pelagians,  saith,  "  God  com- 
manded things  possible,  and  that  1  confess  : 
but  all  those  possible  things  every  one  of  ua 
cannot  have,  not  through  weakness  of  na- 
ture, lest  thou  shouldsi  slander  God,  but 
throueh  weariness  ot  mind,  which  cannot 
have  all  virtues  together,  and  always."  Cone. 
Pel.lih.  1.  Augustin  saih,  "No  man  in  this 
life  hath  been,  is,  or  shall  be  of  perfect  jus- 
tice."  Deap.  el  lit.  cap.  35.  "  The  greater 
our  knowledge  is,  so  much  the  greater  shall 
be  our  love:  therefore  look  how  much  there 
wanteih  now  to  our  h'vc,  so  much  we  must 


378 


I.  JOHN. 


believe  to    be  wanting  to  perfect  justice," 
cap.  36. 

23.  We  teach  not,  that  only  faith  is  com- ; 
manded,  but  that  only  faith  justifieth  be- 
fore God,  and  that  by  iaith  all  works  of  cha- 
rity please  God,  and  not  by  the  merit  or  wor- 
thiness of  them.    Heb.  \\. 

Chapter  4.  j 

1.  The  apostle  meanelh,  that  not  only  the  i 
whole  church  together,  but  that  every  rnan  . 
lor  himself,  thougli  not  of  himself,  or  by  him- 
self only,  but  by~such  rules  as  the  scripture  j 
setteth  down,  ought  to  try  whether  the  spirit 
be  of  God,  before  he  give  credit  to  it.  But 
you  object  that  Paul  saith  expressly,  the  gift 
of  discerning  spirits  aiid  doctrines  is  not 
given  to  all,  but  to  some.  And  I  answer, 
that  miraculous  gift  is  given  to  none  that  I 
know  in  these  days,  more  than  the  gift  of 
healing,  of  interpretation  of  tongues,  &,c. 
But  here  the  apostle  delivereth  a  general 
doctrine  that  concerneth  every  one  of  the 
faithful,  as  he  will  avoid  seducing  and  de- 
ceits of  false  teachers.  Where  you  add,  every 
one  must  prove  the  spirits  by  obeying  the 
church,  it  is  a  very  uncertain  trial,  when  the 
(juestion  is,  where  and  with  whom  the  church 
is,  for  all  heretics  make  as  great  claim  to  the 
church,  as  to  the  truth.  But  you  would  make 
sure  work,  that  men  without  further  trial 
should  receive  and  obey  you,  because  you 
say  you  are  the  church,  and  in  the  church, 
you  only  have  the  gift  of  discerning  spirits 
and  doctrines.  But  they  that  would  have 
every  man  to  try  the  spirits  by  such  rules  as 
the  apostle  setteth  down,  do  not  bring  men 
from  their  pastors'  and  church's  judgment : 
but  to  approve  the  judgment  of  their  pastors, 
if  they  be  true  pastors,  and  of  the  church,  if 
it  be  the  true  church.  Yea  they  seek  to  bring 
all  men  to  such  certainty  of  their  belief,  that 
they  may  kno%v  it  is  grounded  upon  the  holy 
scriptures.  And  if  the  decrees  of  the  coun- 
cils were  not  to  be  examined  by  this  rule  also, 
we  should,  as  Calvin  saith,  accept  many  er- 
rors instead  of  truth:  seeing  many  councils 
both  provincial  and  general  have  erred.  And 
what  company  of  men  since  the  apostles  are 
of  greater  credit  than  the  apostles  themselves  ? 
yet  the  Holy  Ghost  commendeth  them  in  the 
Acts  of  the  Apostles,  which  examined  the 
doctrine  of  the  apostles  by  the  scriptures, 
AcUi  17.  11. 

2.  The  apostle  speaketh  for  all  times,  giving 
a  general  note  to  discern  all  false  doctrine 
concerning  Christ,  which  either  is  in  denial 
of  his  person  or  of  his  offices.  This  mark 
will  serve  for  all  times,  and  in  case  of  all 
false  doctrine,  which  is  against  the  true  faith 
of  Jesus  Christ.  And  by  this  all  Christians 
may  discern  the  pope  to  be  Antichrist,  and 
the  Papists  to  be  heretics.  Because  that  al- 
though they  confess  in  words  the  person  of 
Christ,  which  divers  heretics  denied,  yet  they 
denied  the  ofliccs  of  Christ,  for  which  end  he 
did  become  that  person  God  and  man :  namely, 
to  be  onr  only  spiritual  King,  Prophet,  and 
Priest,  Saviour,    Mediator,    Advocate    Re- 


deemer, Justice,  Sanctification,  Wisdom,  &e. 
Augustin  understands  this  mark  to  convince 
all  heretics  and  schismatics,  because  not  only 
the  person  that  came,  but  the  end  for  which 
he  came  must  be  considered,  or  else  all  here- 
tics, will  alter  a  sort,  in  tongue  and  words  con- 
fess, that  Jesus  Christ  came  in  the  flesh.  "  But 
let  lis  inquire,"  saith  Augustin,  "wherefore 
Christ  came  in  the  flesh,  and  we  shall  find 
who  they  are  which  deny  him  to  have  come 
in  the  flesh :  for  if  you  give  heed  to  their 
tongues,  you  shall  hear  many  heretics  con- 
fessing that  Christ  came  in  the  flesh,  but  the 
truth  convinceth  them,  wherefore  Christ  came 
in  the  flesh,"  &c.  The  like  in  efTect  saith 
Didymus  upon  this  text.  And  the  text  is 
plain  that  the  apostle' teacheth  to  discern  the 
spirit  of  Antichrist,  which  was  not  proper  to 
his  age,  hut  was  to  be  revealed  after  his  time. 
Therefore  your  example  of  him  that  teacheth 
Christ  to  be  really  present  and  sacrificed  in 
the  mass,  is.a  note  to  discern  an  Antichristian 
teacher,  not  a  true  spirit:  for  it  is  both  against 
the  truth  of  his  body,  and  also  against  the 
dignity  of  his  eternal  priesthood. 

3.  It  cannot  be  proved  by  this  place,  that  the 
Greek  text  which  here  difiereth  from  the  La- 
tin, is  corrupted-  Although  Socrates  report 
that  Nestorius  did  thus  corrupt  it,  yet  his  re- 
port is  proved  false,  because  Cyprian,  who 
was  almost  two  hundred  years  before  Nesto- 
rius, did  read  as  the  Greek  copies  are  now. 
So  did  Didymus  Alexandrius  in  his  comment 
upon  this  text.  How  Ireneus  did  read  it  is  not 
certain,  because  his  interpreter  being  of  later 
time  doth  follow  for  the  most  part  the  vulgar 
Latin  text  in  his  allegations  of  the  scripture. 
Augustin  readeth  according  to  the  Greek  and 
the  Latin  also.  Didymus  also  interpreteth 
after  both.  For  Leo  and  Bede,  that  were  of 
later  times,  it  is  not  so  material  if  they  follow 
the  vulgar  Latin,  the  sense  whereot  is  con- 
tained in  the  Greek. 

6.  They  succeed  not  the  apostles  that  teach 
not  their  doctrine,  but  they  that  are  the  true 
prophets.which  are  able  to' justify  all  that  they 
teach  by  the  writings  of  the  apostles,  did 
teach  the  same  doctrine  that  the  apostles 
taught.  Contrariwise,  they  hear  not  the  apos- 
tles, whose  doctrine  agreeth  not  with  the 
scripture  of  the  apostles.  And  by  this  mark 
we  know  undoubtedly,  that  the  Papists  are 
spirits  of  error  and  not  of  truth. 

17.  Confidence  whereof  the  apostle  here 
speaketh,  is  a  necessary  effect  of  justify- 
ing faith,  whereof  the  apostle  saith:  being 
justified  by  faith  ;  we  have  peace  with  God  by 
[  our  Lord  Jesus  Christ,  by  whom  we  have  ac- 
cess through  faith,  &c.  Horn.  5.  1.  For  want 
of  which  justifving  faith  and  confidence,  the 
devils,  although  they  believe,  yet  they  do 
tremble,  lac.  2.  And  by  this  we  ought  to  be 
as  certain  of  onr  salvation,  as  of  any  other 
,  thing  that  God  hath  promised,  or  which  we 
j  are  bound  to  believe.  Seeing  the  same  truth 
I  is  in  the  performance  of  God's  promises, 
'  concerning  our  salvation,  which  is  in  the  re- 
^  port  of  things  done  by  God,  or  Christ  toward 
I  our  salvation.    Therefore  to  doubt  thereof  in 


I.  JOHN. 


379 


respect  of  God's  truth,  is  blasphemous  against  i 
the  immutability  of  his  truth.  And  therelore 
though  the^odly  be  assaulted  of  tlitir  infir- 1 
inity  and  ofSatan's  temptation,  to  doubt  often-  I 
times  of  their  salvation,  yet  they  must  oppose 
the  certainty  of  God's  truth  aguinst  such  as- 
saults, and  holding  fast  the  i>romisrs  of  God, 
assure  themselves  of  the  eli'ect  of  them.  But 
with  you  it  is  only  a  hope,  whereby  you  mean 
an  uncertain  hope  that  may  be  deceived,  and 
confound  him  that  so  hopeih. 

This  may  well  be  the  hope  of  the  Papists, 
but  the  hope  of  Christians  is  most  certain 
and  confoundeth  not,  because  the  love  of  God 
is  poured  torth  into  our  hearts  by  his  spirit 
which  he  hath  given  us,  Rum.  5,  5-:  but  to  ex- 
amiiie  the  other  part  of  your  definition,  "you 
say  it  is  well  corroborated,  confirmed,  and 
strengthened,  upon  the  promises  and  grace 
of  God,  and  the  party's  merits."  We  see 
now  what  maketh  the  unsufficiency,  what 
niaketh  uncertainty,  not  the  promise  or  grace 
of  God:  for  the  gifts  of  God  are  without  re- 
pentance, but  the  party's  merits,  according  to 
which  the  promise  and  grace  of  God  with 
God  is  effectual.  And  so  you  deny  the  pro- 
mises of  God  to  be  founded  in  his  mere  grace, 
and  his  grace  also  you  deny  to  bq  grace,  see- 
ing it  is  not  ctfectual  but  by  merit  of  ^vorks : 
for  grace  is  no  grace  saith'thc  apostle,  if  it  be 
of  works,  7\owi.  11.6.  So  are  you  no  less 
enemies  to  the  grace  of  God,  than  the  Pela- 
gians. And  here  we  see  wliat  a  poison  of 
true  faith  men's  merits  are,  that  thouali  a 
man's  "  hope  be  well  corroborated,  confirm- 
ed, strengthened,  not. upon  them  only,  but 
upon  them  and  upon  God's  promises  and 
grace,  yet  it  is  but  only  a  hope,"  and  no 
certainty  or  assurance  of  salvation.  "  Bill  the 
words  both  following  and  going  before,  prove 
evidently  against  the  protestants  that  our  con- 
fidence and  hope  in  the  day  of  judgment,  de- 
pendeth  not  only  up  m  apprehension  of 
Christ's  merits  by  faith,  or  upon  the  grace 
and  mercy,  but  also  upon  our  confornutv  to 
Christ  in  this  life,  in  charity  and  good  works." 
Verily  if  it  depend  not  only  upon  Christ's 
grace,  but  upon  our  works,  it  dependetli 
not  at  all  upon  his  grace.  "If  of  grace," 
saith  the  apostle,  "it  is  not  at  all  of  works: 
for  else  grace  is  become  no  grace,  it  of 
works,  it  is  not  at  all  of  grace,  for  else  work 
should  be  no  work,"  Rom.  11.  6.  Wherefore 
except  we  will  exclude  the  grace  of  Christ 
altogether,  we  nmst  hold  that  our  confidence 
and  hope  depend  only  upon  his  grace  and 
mercy.  "My  whole  hope,"  saith  Augustin," 
"  is  nothing  else  but  bv  exceeding  great  mer- 
cy.'' Conf.  lib.  10.  cap.  29.  What  saith  the 
apostle  then  in  this  place  against  the  protes- 
tants? He  saith  that  by  this,  charity  is  per- 
fected in  us,  that  as  he  is,  such  should  we  be 
in  the  word,  that  we^may  have  confidence  in 
the  day  of  judgment :  because  charity  is  an 
argument  of  faiih,  by  which  we  conclude  that 
we  have  true  faith,  as  we  may  conclude  the 
cause  by  the  necessary  efiects  thereof  Not 
that  this  imperfect  charity  which  we  have  in 
this  life,  is  a  cause  of  this  security  or  confi- 


dence, but  an  argiiment  of  faith,  by  which  we 
have  confidence  in  the  mere  grace  and  mer- 
cy of  God  exhibited  to  us  in  Christ,  and  not  in 
the  merit  of  our  imperloct  charity.  And  so 
meaneth  Peter,  that  we  should  make  sure  our 
election  and  voca;i;in  by  good  works,  that  is, 
confirm  our  faiib  ol  God's  election  by  the  el- 
fects  ot  taith,  and  so  make  it  sure  to  our- 
selvesand  our  own  knowledge,  which  is  most 
I  certain  ol  itself.and  is  ol  niere  grace  and  not 
I  of  works,  as  the  r.postle  said,  Rom.  11.  6. 
Neither  doth  Paul  trust  in  the  merit  of  his 
works  to  receive  a  crown  of  glory,  but  in  the 
certainty  of  God's  promise,  which  he  is  most 
just  to  perform,  as  he  is  most  gracious  in 
\  promising.  Our  conformity  therefore  with 
I  Christ  in  this  lile  in  charity  and  good  works, 
though  tar  from  comparison  in  equality  or 
perfection  of  justice,  is  a  thing  necessarily 
adjoined  to  our  salvation,  but  no  cause  there- 
of, being  a  fruit  of  the  spirit  of  adoption, 
which  is  given  us  according  to  God's  election 
and  predestination,  as  Paul  testifieth  saying  : 
"  Whom  he  hath  foreknown  he  hath  predesti- 
nated to  be  conformable  to  the  image  of  his 
Son,  Rom.  8.  29.  /Vnd  those  arc  the  children 
of  God,  which  have  not  received  the  spirit  of 
bondage  to  fear,  but  the  spirit  of  adoption,  to 
cry  boldly,  Abba,  Father,  and  to  be  assured 
of  the  heavenly  inheritance  with  Christ,  with 
whom  they  are  contbrmable  in  suflering,  that 
they  may  be  partakers  with  him  in  glory, 
Rojn.  S.  J5.  Therefore  the  apostle  in  the  13th, 
Uch,  and  15ih  verses  before,  showeth  the 
cause  whereupon  this  confidence  is  grounded  : 
namely,  the  spirit  of  adoption  and  taith  in  the 
merits  of  Christ ;  in  this  verse  and  that  which 
followeth,  he  showeth  the  effects  of  the  same 
spirit  and  faith,  by  which  we  may  know  that 
we  have  the  spirit  and  true  faith,  and  so  have 
confidence  in  the  day  of  judgment. 

18.  The  very  context  doth  show,  that  fear 
is  contrary  to  confidence  in  the  day  of  judg- 
ment, whereof  he  speaketh  in  the  former 
verse.  Augustin  understands  it,  saying  :  "  Now 
of  the  same  confidence,  see  w  tint  he  saith, 
Whereby  is  charity  understood  to  be  perfect  ? 
fear  is  not  in  charity  :  What  shall  we  say  to 
him  which  begun  to  tear  the  day  of  judgment  ? 
If  charity  were  perfection  in  him,  he  should 
not  fear."  Nevertheless,  he  showeth  this 
fear  to  be  first  necessary,  as  to  make  w  av  for 
charily  to  enter,  as  a  bristle  or  needle  doth  for 
a  thread,  which  thread  being  entered,  driveth 
out  the  bristle.  He  acknowledceth  also  the 
continual  fear  and  reverence  of  God,  which  is 
never  separated  from  God's  children,  and 
very  well  agreeth  with  charity,  wiiereunto 
pertain  these  texts  of  scripture,  which  with- 
out cause  you  heap  up  against  us,  ns  though 
we  denied' that  fear  to  be  necessary  for  all 
God's  children,  wherias  we  speak  of  that 
fear  which  brinceth  perplexity  and  anxiety  of 
conscience,  which  is  contrary  to  confidence 
in  the  day  of  judgment.  For  he  that  is  not 
assured  that  his  sins  are  forgiven  by  the  me- 
rits of  Jesus  Christ,  can  have  no  quietness  of 
conscience,  or  confidence  in  the  day  of  judg- 
ment   But  he  that  by  GocTs  Spirit,  through  a 


I.  JOHN. 


lively  faith  which  by  unfeigned  charity  he 
knoweth  that  lie  hath,  is  assured  ot  the  remis- 
sion oj'  his  sins  by  the  merits  ot  Uinst  s 
death,  and  that  the  righteousness  ot  Christ  is 
given  to  him  by  God,  whereby  he  is  justihed 
before  God  :  he  trembleth  not  at  the  day  ot 
judgment,  in  which  he  is  sure  he  cannot  be 
condemned,  but  loveth  and  desireth  the 
coiiiinc'  oi  Christ  unto  judgment.  Wherein 
he  is  certain  to  receive  the  crown  of  eternal 
glory  due  to  the  justice  of  Christ,  and  treely 
given  to  him  by  God,  whom  as  an  obedient 
child  he  loveth  and  his  brethren,  as  he  hath 
commanded.  Contrariwise,  he  that  trembleth 
at  the  judgments  of  Christ  as  the  devils  do, 
neither    loveth  God  unteignedly,   whom  he 

'  feareth  as  the  devils  fear  hiin,  and  not  as  his 

children  fear  him,  nor  hath  a  true  and  lively 
faith,  of  which  comedi  true  and  pertect  love 
which  casteth  out  fear,  that  hath  torment  in 
it.  And  here  is  to  be  marked,  that  the  apos- 
tle in  this  and  such  like  places  by  pertect 
charity  meaneth  not  that  which  hath  no  de- 
fect, but  that  which  is  unfeigned  and  accom- 
plished in  the  effects  of  love,  and  is  like  to 
the  love  wherewith  God   loveth  lis.    Which 

4'-  hath  showed  itself  indeed,  by  giving  his  Son 
to  die  for  us,  so  that  the  comparison,  as  Au- 
gustin  often  showeth  upon  the  like  text,  is  not 
in  quantity  or  equality,  but  in   similitude  and 

'  quality  oiily.    tor  else  no  charily  can  be  per- 

fect, no  not  the  charity  of  angels,  as  Augus- 
fin  showeth,  John,  Tr.  4. 

Chapter  5. 
3.  Seeing  our  English  word  ,^rievous  comcth 
of  the  Latin  wora  grave,  which  is  not  only 
weighty,  but  also  troublesome,  it  better  an- 
swereth  both  the  Greek  and  Latin,  than  the 
word  heavy  which  is  properly  that  which  is 
of  great  weight.  The  same  word  being  both 
in  the  Greek  and  Latin,  2  Cor.  10.  18.  You 
yourselves  translate  sore,  his  epistles  are  sore 
and  vehement,  but  in  effect  there  is  no  great 
difference.  We  acknowledge  that  God's 
commandments  are  not  heavy  to  him  that  is 
born  of  God,  which  overcometh  the  world  by 
faith.  Otherwise  the  yoke  of  the  Law  is  such 
a  burden,  as  the  apostle  confesselh,  as  neither 
we  nor  our  fathers  were  able  to  bear,  but  be- 
lieve to  be  saved  by  the  grace  of  our  Lord 
Jesus  Christ,  Ads.  15.  10,  11.  Who  having 
taken  away  the  cu  se  of  the  Law,  and  satis- 
fied for  our  transgressions  of  the  Law,  hath 
also  given  us  grace  to  love  the  Law  and  com- 
mandments ofGod,  and  in  some  weak  mea- 
sure to  observe  them.  So  that  the  curse  being 
taken  away,  our  transgressions  answered  in 
Christ,  and  our  hearts  framed  by  his  grace  to 
love  his  commandments,  and  some  strength 
given  us  to  keep  them,  they  are  not  heavy, 
they  are  not  burdenous  or  grievous,  and  the 
yoke  of  Christ  is  sweet,  and  his  burden  light 
unto  us.  W lio  chargeih  us  not  with  the  in- 
tolerable burdrn  of  the  liaw,  but  easeth  and 
rcfreshinh  all  them  that  labour  and  are  heavy 
Indcnwiihit.  And  therefore  the  Protestants 
Btill  aflirm,  liint  in  such  perfection  as  the  jus- 
tice of  God  requireth,  God's  comniandmente 


cannot  possibly  be  fulfilled  in  this  life  by  any 
man,  except  our  Saviour  Christ.  Yet  to  him 
whose  sins  are  pardoned  by  his  grace,  and  he 
is  born  again  by  his  Spirit,  his  command- 
ments are  not  burdenous.  Not  because  they 
can  be  perfectly  fulfilled,  but  because  strength 
is  given  to  keep  them  in  part,  and  the  trans- 
gressions of  frailty,  are  pardoned  through 
Christ.  Augustin,  de  perfect,  iiistit.  whither 
you  send  us  for  the  understanding  of  this 
text,  saith,  "  For  none  other  cause  the  scrip-  % 
ture  afTirmeth  that  God's  commandments  are 
not  heavy,  but  that  the  soul  which  feeleth 
them  to  be  heavy,  may  understand  that  it  hath 
not  yet  received  strength,  to  which  the  Lord's 
precepts  are  such  as  they  are  commended, 
namely,  light  and  sweet,  and  that  he  might 
pray  with  groaning  of  his  will,  that  he  may  ob- 
tain the  gift  that  maketh  them  easy."  Again, 
"  they  are  commended  not  to  be  heavy,  that  to 
whom  they  are  luavy,  he  may  understand 
that  he  hath  not  yet  received  the  gift  by  which 
they  may  not  be  heavy,  and  that  he  should  not 
think  he  doth  fulfil  them,  when  he  doth  them 
so  that  they  be  heavy.  For  God  loveth  a 
cheerful  giver,  and  yet  when  he  feeleth  them 
to  be  heavy,  he  may  not  be  broken  in  despair- 
ing, but  be  compelled  to  seek,  to  ask,  to 
knock.  Therefore  let  us  hear  in  these  testi- 
monies which  he  hath  set  down  afterwards, 
God  commending  his  precepts  not  to  be  heavy, 
that  the  commandments  of  God,  saith  Celes- 
tius  the  Pelagian  heretic,  are  not  only  not  im- 
possible, but  also  not  heavy  or  burdenous." 
Then  follow  those  texts  in  order  which  the 
Papists  abuse  against-  us,  as  their  fathers  the 
Pelagians  did  against  Augustin,  among  which 
this  text  is  one.  To  which  Augustin  thus  an- 
swereth,  "If  they  did  understand  that  in  Deu- 
teronomy, as  the  apostle  Paul  allegeth  it,  that 
with  the  heart  men  believe  to  justice,  with 
the  mouth  confession  is  made  to  salvation,  be- 
cause the  whole  have  no  need  of  the  physi- 
cian, but  the  sick,  they  should  be  admonished 
by  this  testimony  of  the  apostle  John,  which 
for  this  purpose  he  hath  placed  last.  This  is 
the  charity  of  God,  &c.,  that  to  the  love  of 
God  the  commandment  is  not  heavy,  which 
is  not  poured  forth  into  our  hearts  but  by  the 
Holy  Ghost,  not  to  the  will  of  man,  by  giving- 
to  which  more  than  thev  ought,  they  are 
ignorant  of  the  justice  of  God,  which  love  yet 
shall  then  be  perfected,  when  all  painful  tear 
is  departed.  De  Natura  et  giatia.  cap.  69. 
Auixuat. 

7.  You  are  never  able  to  prove,  that  we 
have  altered  or  corrupted  any  text  of  scrip- 
ture, but  contrariwise  we  have  laboured  to 
bring  the  scriptures  from  your  alterations  and 
corruptions,  unto  the  original  truth. 

16.  The  apostle  meaneth  of  sin  against  the 
Holy  Ghost,  for  which  no  man  ought  to  pray, 
because  Christ  hath  testified  that  it  is  irre- 
missible.  And  although  final  iriipeniteney  be 
also  a  sin  to  death,  and  followelh  the  other, 
yet  the  apostle  speaketh  not  thereof  in  this 
place,  but  of  such  a  sin  as  we  see  a  man  com- 
mit in  this  life.  Bede  thus  writeth  upon  this 
text,  "Hete  nriscth  a  great  question,  because 


I.  JOHN. 


381 


John  showelh  plainly,  that  there  are  certain 
brethren  for  whom  we  are  not  commanded  to 
pray,  whereas  our  Lord  conmiuiuleth  us  to 
pray  even  for  our  persecutors,  which  ques- 
tion cannot  otherwise  be  answered,  except  we 
confess  that  there  are  some  sins  in  the  bre- 
thren, which  are  more  grievous  than  the  per- 
secution of  enemies. Therefore  the  sin  of  a  bro- 
ther todeath,  is  wlien  after  the  acknowledging 
of  God,  which  is  given  him  by  the  grace  of 
our  Lord  Jesus  Christ,  a  man  doth"  oppugn 
or  fight  against  the  brotiierliood,  and  is  stirred 
and  tossed  by  tlie  firebrands  of  envy,  against 
the  grace  itself,  whereby  he  is  reconcifea  to 
God.  A  sin  not  unto  death  is,  if  any  man 
liath  not  estranged  his  love  from  his  brother, 
but  by  some  iiiTirmity  of  the  mind  hath  not 
showed  the  offices  due  to  the  brotherhood. 
Wherefore  our  Lord  said  upon  the  cross, 
Fatlief  forgive  them,  because  they  know  not 
what  they  do.  For  having  not  been  made 
partakers  of  thegrace  of  the  Holy  Gho.'it,  they 
had  not  yet  entered  into  the  fellowship  of  tiie 
holy  brotherhood.  And  blessed  Stephen 
praycth  for  them  by  whom  he  was  stoned, 
because  they  had  not  yet  believed  Christ, 
neither  did  they  yet  fight  against  the  common 
grace.  But  the  apostle  Paul  for  this  cause  I 
believe,  prayeth  not  for  Alexander,  because 
he  had  been  a  brother,  and  had  sinned  to 
death,  that  is,  by  the  firebrands  of  envy,  he 
had  fought  against  the  brotherhood.  But  for 
them  which  had  not  broken  off  their  love,  but 
fainted  through  fear,  he  prayeth  that  it  may  be 
forgiven  them.  For  so  he  saith,  Alexander 
the  coppersmith  hath  done  me  nuich  evil ;  the 
Lord  reward  him  according  to  his  works. 
Whom  thou  also  avoid,  for  he  hath  tjreatly  re- 
sisted our  sayings.  Afterward  he  addeth 
them  fer  whoin  he  prayeth,  saying  thus.  In 
my  first  defence  no  man  stood  with  me,  but 
all  foriook  me,  let  it  not  be  imputed  to  them. 
Sin  unto  death  also  may  be  taken  for  sin  con- 
tinuing to  death,  for  which  he  forbiddeth  any 
man  to  ask.  For  that  sin  which  is  not  cor- 
rected in  this  life,  the  pardon  thereof  is  in 
vain  asked  after  death.  But  if  we  look  dili- 
gently to  those  words  that  follow,  the  fbrnier 
sense  seemeth  to  agree  more  to  the  tenor  of 
this  text."  And  this  former  sense  in  the  very 
same  words  is  given  by  Augustin,  Dc  sermone 
Domini  in  monte,  lib.  \.  propefaiem.  Where- 
fore thnt  he  sailh,  De  corrept.  el  gra.  cap.  12,  is 
thus  to  be  understood,  that  to  forsake  faith 
which  worketh  by  love,  is  a  sin  unto  death, 
for  he  saith  in  the  same  place,  that  seeing 
that  sin-  is  not  expressed,  m;uiy  and  divers 
things  may  be  thought  of  it.  Hierom  comment, 
in  14.     Pacian.  episf.  3. 

16.  By  that  which  is  said  before  in  the  last 
section,  it  may  appear  upon  how  weak  a  foun- 
dation prayer  for  the  dead  is  grounded.  The 
sin  whereof  John  speuketh,  is  not  that  only 
nor  f^pecially  which  Augustin  saith  to  be  a 
sin  unto  death,  but  that  which  Christ  saith  to 
be  the  sin  against  the  Holy  Ghost,  which  shall 
never  be  forgiven,  such  as  was  the  sin  of  Ju- 
das, of  the  Pharisees,  and  of  Alexander  the 
.Coppersmith.    And  yet  it  is  a  sorry  argument 


I  that  should  be  drawn  of  this  place.  Some  of 
I  tlie  dead  may  not  be  prayed  lor,  as  they  that 
I  die  without  npentance,  JLrgo,  all  the  rest  may 
be  prayed  lor.  Which  is  as  good  a.s  this, 
Alexander  the  Coppersmith  nnght  not  be  pray- 
ed (or  after  his  death,  Krgo,  Judas  and  the 
Pharisees  might  be  prayed  tor  after  their 
death  :  which  might  not  be  prayed  for  when 
they  were  alive.  But  that  the  text  cannot  be 
understood  of  praying  lor  the  dead,  is  mani- 
fest by  the  very  words.  For  he  saith  not,  If 
any  man  shall  see  that  his  brother  hath  sinned 
not  to  death  :  but  it  any  shall  see  his  brother 
sinning,  which  proveth  that  his  brother  is 
alive,  for  he  sinneth  not  when  he  is  dead, 
neither  can  a  man  see  him  sinning  when  he 
is  dead.  So  the  text  is.  He  shall  give  life 
to  them  that  do  sin  not  unto  death,  therefore 
j  the  plain  words  of  the  tc.\t  are,  that  the  man 
1  sinrieth  to  death,  or  siniKili  not  to  death, 
which  is  not  to  be  prayed  lor,  or  which  is  to 
be  prayed  for.  But  who  so  not  only  t^uincih, 
but  also  is  seen  to  sin  or  sinning,  wiieilicr  to 
death  or  not  to  death,  is  alive  and  not  dead, 
therefore  prayer  is  to  be  made  by  this  text, 
for  him  that  is  alive,  and  not  for  him  that  is 
dead.  Now  let  us  see  how  you  convince  that 
this  place  is  most  properly,  or  only  meant  of 
praying  for  the  dead.  "Because,"  say  you, 
"neither  the  church  nor  any  man  is  dehorted 
here  from  praying  for  any  sinner  yet  living, 
nor  for  the  remission  of  any  sin  in  this  life.  ' 
A  proper  conviction  and  a  learned  argument, 
when  that  is  taken  for  a  reason,  which  is  the 
whole  matter  in  question.  But  how  prove 
you  that  no  man  is  dehorted  from  praying  for 
any  sinner  yet  living  !  You  answer,  "  All 
sinners  are  pardonable,  so  long  as  the  com- 
mitters be  alive,  lor  so  long  they  are  in  case 
to  repent."  But  our  Saviour  Christ  saith, 
That  he  that  sinneth  against  the  Holy  Ghost, 
and  the  sin  against  the  Holy  Ghost  shall  not 
be  pardoned  in  this  world,  nor  in  the  world 
to  come.  And  the  apostle  saith.  It  is  im- 
possible for  them  that  fall  away  after  they 
have  been  enlightened,  &c.  to  be  renewed  by 
repentance.  Malt.  1*2.  31.  Heb.  6.  4.  &:c.  There- 
fore that  you  say  is  false. 

Yon  acid  further,  "  That  the  church  pray- 
eth, and  is  often  heard  for  Heretics,  Jews, 
Turks,  Apostates,  and  other  wicked  whatso- 
ever during  their  lives."  The  true  church 
prayeth  not  tor  them  that  sin  against  the  Holy 
Ghost,  or  be  such  apostates,  of  whom  the 
apostle  speaketh,  by  any  general  entendmeni 
of  her  prayers,  nor  for  any  special  person 
known  to  be  such,  and  if  she  should  pray  for 
them,  she  should  not  be  heard  to  obtain  par- 
don for  them,  which  cannot  and  will  not  re- 
pent. "  But  it  is  a  great  blasphemy  to  aov," 
say  you,  "  that  apostacy,  and  certain  other 
sins  of  the  reprobate,  cannot  be  forgiven  at 
all  in  this  life."  If  it  be  a  blasphemy  to  say 
that  Christ  himself  and  his  apostles  said. 
What  is  irto  speak  contradictory  to  them  as 
vou  do  ?  The  sin  of  blasphemy  against  the 
Holy  Ghost  shall  never  be  forgiven  saiih 
Christ ;  it  shall  sometimes,  say  you.  It  is  im- 
possible for  such  to  be  renewed  by  repent- 


I.  JOHN. 


ance,  saith  the  apostle ;  it  is  not  impossible 
for  any  say  you.  And  if  we  liold  this  only  to 
avoid  the  sequel  or  praying  tor  the  dead  upon 
these  wordt!,  Why  did  not  Paul  pray  tor  Alex- 
ander the  Coppersmith,  but  against  him? 
Why  do  Augustin  and  Bede  interpret  the 
text  of  them,  that  of  envy  and  malice  oppugn 
the  grace  ot  God  and  the  brotherhood?  Why 
doth  Oecumenius  expound  it  of  them  that 
show  no  conversion,  though  they  be  living  ? 
Yea  of  them  that  be  mindtul  of  injuries.  "  Be- 
sides this,"  you  say,  "  we  must  take  upon  us 
presumptuously  to  know  and  discern  of  God's 
secrets,  who  be  reprobate  and  who  not."  But 
it  is  no  presumption  in  the  intention  of  our 
prayers,  to  except  all  the  reprobate,  as  our 
Saviour  Christ  doth  expressly,  17.9.  And  if 
any  do  manifestly  show  himself  to  be  such 
a  one,  by  blaspheming  the  Holy  Ghost,  or 
by  wilful  and  malicious  obstinacy,  it  is  no 
presumption  to  cease  praying  for  him,  but  it 
IS  lawtul  to  pray  God  to  confound  them,  as 
David  doth  the  malicious  enemies  of  Christ, 
Ps.  109.  Paul  prayeth  against  Alexander, 
2  Tim.  4.  14.  The  church  prayed  against  Ju- 
lian the  apostate,  Theodoret  Hist.  hb.  4.  cap. 
9.  et  17.  et  19.  By  which  it  may  appear  how 
vainly  you  cavil  about  Jeremy,  who  was  for- 
bidden to  pray  for  the  people,  for  as  their  ob- 
stinacy was  revealed  to  Jeremy,  so  the  wick- 
edness of  some  showeth  itself  openly,  of 
whom  John  speaketh,  that  they  sin  unto  death. 
That  he  was  not  forbidden  to  pray  lor  remis- 
sion of  their  sins,  but  for  release  of  their  pun- 
ishment, is  a  vain  distinction :  for  if  they 
would  or  could  have  repented  of  their  sins, 
the  prophets  might  assure  tiiem,  that  they 
should  escape  the  punishment,  and  so  he  doth 
assure  them,  cap.  26.  13.  Augustin  in  the  place 
before  mentioned, De  Serm.  Dom.  in  mont.  lib.  1. 
"  The  difference  of  sins,  distinguisheth  Judas 
betraying,  from  Peter  denying :  not  that  we 
must  not  pardon  him  that  repenteth,  lest  we 
come  against  that  saying  of  our  Lord,  where- 
in he  commandeth  that  we  must  always  par- 
don our  brother,  desiring  that  his  brother 
would  forgive  him .-  but  because  there  is  so 
great  a  filtniness  of  that  fault,  that  he  cannot 
submit  himself  to  the  humility  of  entreating 
although  he  be  compelled  of  an  evil  con- 
science, both  to  acknowledge  his  sin,  and 
also  to  utter  it.  For  when  Judas  had  said,  I 
have  sinned,  in  that  1  have  betrayed  innocent 
blood,  he  ran  sooner  of  desperation  to  the 
rope,  than  of  humility  to  ask  i)ardon.  Where- 
fore it  is  much  to  be  regarded,  to  what  kind 
of  repentance.  God  givetfi  pardon.  For  many 
much  sooner  do  confess  that  ilicy  have  sinned, 
and  am  so  angry  with  themselves,  that  they 
would  vehemently  that  they  had  not  sinned  : 
but  yet  they  lay  not  down  their  life,  to  make 
iheir  heari  humble  and  obedient,  and  to  desire 

Eardon  :  wiiich  aftecfion  of  the  mind,  it  is  to 
e  believed,  that  they  have  already  of  their 
condcinnaiion,  for  the  greatness  ot  their  sin. 
And  this  peradventure  is  to  sin  against  the 
llply  Cho.-ft,  that  is,  after  grace  of  the  Holv 
Ghost  received,  to  oppugn  the  brotherly  cha- 
nty, by  malice  and  envy,  which  sin  our  Lord 


saith,  is  not  to  be  forgiven  in  this  world,  nor 
in  the  world  to  come." 

21.  It  is  well  known,  to  them  that  have  but 
mean  knowledge  in  the  Greek  tongue,  that 
the  word  which  the  apostle  useth,  when  the 
apostle  did  write,  was  taken  lor  the  same 
that  w;e  call  an  image,  and  hereto  all  the  dic- 
tionaries old  and  new  bear  witness.  There- 
fore it  was  no  corruption  to  translate  in  this 
place,  and  much  less  in  many  other  places  of 
the  scripture,  out  of  the  Hebrew  tongue, 
images  or  idols,  indifferently,  as  I  have  show- 
ed at  large  in  my  defence  of  our  translations 
against  Greg.  Martyn.  cap.  3,  throughout. 
Therefore  saith  Tertullian  upon  this  text, 
"  Little  children,"  saith  John,  "  keep  your- 
selves from  idols,  not  now  from  idolatry, 
that  is,  as  it  were  from  the  service,  but  from 
the  idols,  that  is,  from  the  very  image  of 
them."  Ah  ipsa  ejjigie  eorum.  Origen,  in  Exod. 
H.  8.  non  solum  idolum  fieri  vetat,  sed  et  siviili- 
tudinem  omnium,  ^c.  Seeing  you  worship  your 
Popish  images,  as  grossly  as  the  Gentiles 
worshipped  their  images,  that  which  is  spo- 
ken against  heathenish  idols  and  idolatry  is 
rightly  applied  against  popish  idols  and  idol- 
atry. And  therefore  we  regard  not  the 
curses  of  that  blasphemous  and  idolatrous 
Council  of  Nice  the  second,  but  oppose  against 
it,  and  all  the  defenders  of  it,  the  curses  of 
God  himself.  Deut.  27.  15.  "  Cursed  be  he 
whosoever  shall  make  a  carved  image,"  &c., 
and  Ps.  97.  7,  "  Confounded  be  all  tliey  that 
worship  graven  images." 

Ad  hoc  necessanum  est  vocahuU  inlerpretatio 
ciSos  Grace  fonnam  sonal  ab  eo  per  diminulio- 
iietn  eii<i}\ov  deductum  aque  apud  vos  formulum 
fecit.  Igitur  omnis  forma  vel  formula  idolum  se 
did  expuscit.     Omnia  igitur  colit  humanus  error 


prater  ipsum  omnium  Conditorem.     Eortim  ima- 

L'ines  idola  {         ' 

Idoh 


\imaginum  consecraiio  Idolutrim.     De 


Where  you  say  in  our  latter  translations, 
we  have  corrected  otir  dishonest  dealing,  it 
is  false  :  for  we  have  freely  used  the  one  word 
or  the  other,  as  there  is  no  diflference  of  them 
in  those  i)laces.  Although  the  use  of  our 
English  speech,  had  made  the  name  of  idol 
odious,  and  of  image  indifl'crent :  yet  neither 
the  Greek  word  a^u)\ov,  nor  the  Latin  word 
Simulachrum,  which  your  vu._,'ar  Latin  inter- 
preter useth  in  this  place,  hath  any  such  odi- 
ous signification,  as  the  word  idol  hath  in  the 
English..  Lactantius  calleth  men.  Viva  Dei  si- 
mulachra,  "  the  living  images  of  God."  Be 
vero  Dei  cultu.  lib.  6.  cap.  13.  And  de  Origen. 
err.  lib.  2.  cap.  2,  he  hath  the  whole -chapter, 
"  Of  images,  and  of  the  true  image  of  God." 
Arnobius,  or  Minutius  Felix,  cont.  Gent.  lib. 8, 
saith,  "  Man  himself  is  the  image  of  God." 
Ambrose  also  in  1  Cor.  10,  "  A  similitude  is 
nothing  indeed,  because  it  secmeth  to  be  an 
image  of  a  dead  thing."  Ps.  45,  he  saith,  the 
prophet  did  not  "  compare  God  to  images  or 
similitudes  made  of  earth  or  stone."  Augus- 
tin u?eth  the  word  image  and  simulachrum 
for  jill  one.  Cont.  Faust,  lib.  22.  cap.  17. 
"  When  for  desire  or  love  of  the  dead,  images 
were  made  whereof  the  use  of  simulachres 


I.  JOHN. 


383 


or  images  did  arise."  Octogint,  nuagf.  Q.  73, 
which  is  entitled,  ot  the  beauty  ot  images,  as-  i 
cribeth  to  God  the  cunning  bv  the  which  they 
are  made  beautiful.  Isidorus  Originum,  lib.  B,  I 
saith,  "They  made  the  counterleits or  images 
men,  that  they  might  have  some  comfort  in 
beholding  their  images."  By  these  and  many 
other  testimonies  ol  Latin  writers,  it  is  mani- 
i'est,  that  Simnlachrum  is  not  taken  always  in 
the  evil  part,  but  siij;nifieth  an  image,  which 
is  indiiferent  to  an  image  lawful  and  unlaw- 
iul.  Therefore  you  professing  to  translate 
the  Latin,  and  not  the  Greek,  to  colour  your 
shamefulworshippingof  idols,  do  betray  your 
dishonest  dealing,  in  rendering  lor  the  word 
Simulacltris,  idols,  where  you  should  have  said 
images,  as  some  of  our  translations  have. 

For  having  the  images  of  holy  things  in 
churches,  you  say  God  himself  doth  warrant 
us,  who  commanded  the  Jews  to  make  the 
cherubin.  So  that  by  that  connnandmont  be- 
like, he  abrogated  the  second  commandment, 
ill  which  he  torbade  all  making  and  worship- 
ping of  images.  But  we  must  not  so  think  : 
lor  that  second  commandment,  is  the  eternal 
law  of  God,  wherein  he  forbiddethus  to  make 
to  ourselves  any  graven  image,  yet  denieth 
not  but  he  may  command  what  images  he  think- 
eth  good  himself  for  the  use  of  religion.  By  the 
same  reason  you  may  say,  and  the  old  idol- 
aters defended  their  horrible  murder  and  idol- 
atry. That  God  doth  warrant  us  to  kill  our 
children,  and  to  offer  them  in  sacrifice,  be- 
cause he  commn^ded  Abraham  so  to  do  :  or 
God  vvarranteth  every  private  man  to  kill  an 
oflender,  because  he  commandcth  the  magis- 
trate to  put  to  death  heinous  ofl'enders :  but  of 
this  argument  see  more,  Heb  cap.  9.  Hierom 
addeth  great  force  to  this  argutiient,  "  saying 
that  in  respect  of  those  sacred  images  partly, 
they  did  so  great  reverence  to  the  holy  place 
called  sancta  sanctorum."  Paula  ana  Eusto 
chium  indeed  say,  "  that  the  Jews  did  in 
times  past,  reverence  the  holy  of  holies,  be- 
cause there  were  the  cherubin,  and  the  pro- 
pitiatory, and  the  ark  of  the  Testament,  man- 
na, the  rod  of  Aaron,  and  the  golden  altar." 
The  meaning  is,  they  had  great  estimation  of 
that  place,  because  there  were  so  many  holy 
mysteries  of  their  religion.  Not  that  they 
worshipped  the  place,  in  respect  of  the  ima 
ges  which  they  never  saw,  but  because  all 
those  things  were  sacraments  of  God's  pre- 
sence, and  monuments  of  his  great  works  and 
mercy  towards  them. 

But  if  they  were  commmanded  to  make 
these  resemblances  according  to  such  form 
as  was  prescribed  by  God,  it  followeth  not 
that  we,  which  are  forbidden  to  make  images 


in  any  use  ofreligion,  are  warranted  contrary 
to  that  general  commandment  to  make  any 
linages,  by  that  8|iecial  precept  which  per- 
tained only  to  tlaiii  and  that  time,  and  for 
tliose  images  only  not  to  be  worshipped,  nor 
to  be  seen  of  any,  but  only  of  the  hi"li  priest, 
once  in  the  year.  As  for  the  Second  Council 
ot  Nice,  that  was  gathered  by  an  idolatress 
and  wicked  woman,  to  overthrow  the  godly 
Couiinls  of  Constanlinople  luid  Ephesus,  by 
the  wiiich  the  having'  in  churches  and  wor- 
shipping of  images  was  condemned :  it  can  be 
no  warrant  for  so  Ibul  an  abuse,  so  expressly 
contrary  to  the  manliest  word  ot  Goil.  And 
that  false  council  was  condemned  in  the  west, 
by  a  Council  held  at  Fraiikford,  as  Carolus 
Magnus  in  his  book  against  images  doth  tes- 
tily. The  same  witnesseth  Ado  Vicnncnsisin 
Anno  727,  toward  tile  end.  "  The  false  synod 
which  the  Greeks  called  the  seventh,  was  there 
also,"_  meaning  at  Erankford,  "  utterly  abro- 
gated." The  same  is  testified  by  other  ancient 
writers.  For  the  story  reported  by  Eusebius 
see  Matt.  8.  section  the  ninth.  For  the  images 
of  Peter  and  Paul  mentioned  in  Augustin,  the 
truth  is,  they  were  neither  in  the  churches,  nor 
set  up  to  be  worshipped,  but  painted  upon 
walls  in  divers  places  of  Rome,  whereupon 
certain  heathen  sorcerers  feigned  that  books 
were  made  of  magic  by  Clirist  and  delivered 
to  Peter  and  Paul.  "  But  so,"  saith  Augus- 
tin, "  they  were  worthy  to  be  deceived,  which 
sought  Christ  and  his  Apostles,  not  in  holy 
scriptures,  but  in  painted  walls,  and  no  mar- 
vel if  they  being  such  feigners,  were  deceived 
by  painters."  De  consejis.  Evang.  lib.  1.  cap.  10. 
You  see  therefore  how  Augustin  accounted 
of  such  images  in  his  time. 

But  in  Gregory's  time,  which  was  about 
two  hundred  years  after,  they  were  got  into 
the  church  to  be  laymen's  books,  which  the 
scriptures  call  "  the  doctrine  of  lies,"  as  Au- 
gustin said  they  were  to  those  sorcerers.  And 
then  the  people  began  to  worship  them,  for 
;  which  cause  Serenus  bishop  of  Massilia  in 
France   brake   them  in  pieces  in  his  diocess. 
I  For  which  fact  he  was  reproved  by  (Tregory, 
!  who  yet  commendeth  him,  that  he  torl)ade  liie 
I  worship  of  images,  lib.  7.  ep.  ll'J,   and  lib.  9, 
!  where  he  saith  :  "  That  you  forbade  them  to 
be  worshipped,  we  have  altogether  commend- 
ed you,  but  that  you  brake  tluin,  we  did  re- 
prehend   you."     I'hat  the    Lutherans   retain 
images,  cannot  be   defended  by  the  word  of 
God^  though  they  detest  the  worshipping  of 
them,   and   it   cannot  be    without   danger  of 
idolatry,  if  the  pastors  be  not  diligent  to'ieach 
their  people  to  beware  of  it.    Matt.  6.  AcU  17. 
I  Heb.  9. 


8d4 


3VDK. 


A^'S^VER  TO  THE  ANNOTATIONS  ON  THE  SECOND  EPISTLE  OF 
JOHN  THE  APOSTLE. 

appeareth  in  the  nmth  verse,  and  the  doctrine 
ot  Christ  is  contained  in  the  scriptures,  as 
he  himself  saith  :  "  Search  the  scriptures,  for 
they  bear  witness  of  me."  Joh7i  5.  39.  The 
apostles  which  taught  the  whole  doctrine  of 
Christ,  taught  nothing  concerning  Christ  but 
that  which  is  contained  in  the  scriptures. 
Ads.  26.  22.  Rom.  I.  2.  2  Tim.  3.  14,  15.  There- 
lore  it  is  the  apostle's  rule,  that  a  Heretic 
should  be  convinced  by  the  holy  scriptures, 
seeing  we  have  no  other  certain  testimony, 
what  was  the  doctrine  of  Christ  and  the  apos- 
tles, as  Augustin  showeth,  in  the  place  above 
noted.  That  many  an  honest  shepherd  know- 
eth  a  wolf,  that  cannot  define  him,  is  a  lend 
argument  to  prove  that  a  Heretic  is  not  to  be 
convinced  by  the  scriptures.  For  a  natural 
and  bodily  wolf,  may  be  known  by  certain 
marks  though  not  by  the  scriptures  or  defini- 
tion, but  a  spiritual  wolf  or  Heretic  must  be 
known  by  such  marks  and  notes  as  are  set 
down  in  the  holy  scriptures,  though  every  man 
be  not  able  to  make  a  scholastical  definition 
of  a  Heretic. 

Therefore  he  that  bringeth  not  the  doctrine 
of  Christ,  set  down  in  the  scriptures  is  a  se- 
ducer, not  he  that  bringeth  not  such  doctrine 
as  the  pope  hath  not  set  dovyn  in  his  decrees, 
or  in  his  counterfeit  councils.  Neither  doth 
the  holy  church  say  now,  Christ  is  really  pre- 
sent, &,c.  but  the  profane  synagogue  of  Satan 
and  the  church  of  Antichrist  maintaineth  that 
heresy,  contrary  to  the  holy  scriptures,  and 
the  articles  of  Christ's  incarnation,  ascension, 
and  sitting  at  the  right  hand  of  God  in  heaven. 

10.  That  church  which  decreeth  any  other 
communication  with  Heretics  and  Infidels, 
than  the  scripture  here  allcvveth  and  else- 
where to  be  lawful,  showeth  itself  to  be  the 
church  of  Antichrist.  And  here  you  may 
gather,  what  good  subjects  the  Papists  be  to 
our  sovereign  the  queen,  whom  they  take  by 
the  blasphemous  bull  and  Antichriiiian  au- 
thority of  Pope  Pius  the  Fifth,  to  be  excom- 
municated ;  and  what  loyal  duty  they  yield 
unto  her  majesty,  by  the  devilish  dispensation 
of  Pope  Gregory  the  Thirteenth,  procured  by 
two  errant  traitorous  Jesuits,  Campion  anil 
Parsons,  of  which  the  one  hath  suffered  ac- 
cording to  his  demerits,  the  other  remaineth, 
for  what  purpose  God  knoweth. 


5.  We  can  have  no  certain  knowledge,  w  hat 
was  the  faith  and  worship  of  God  in  the  be- 
ginning but  by  the  holy  scriptures.  Nor  what 
was  the  tradition  of  the  Apostles,  but  by  the 
writing  of  the  Apostles,  which  Ignatius  in  his 
time  affirmed,  tor  certainty,  to  be  committed 
10  writing.  Euseh.  lib.  3.  cap.  3.5.  For  there 
can  be  no  certainty  in  receiving  from  man  to 
man,  froiti  bishop  to  bishop,  seeing  a  doctrine 
may  be  so  received  for  a  thousand  years  and 
more,  and  yet  be  short  of  the  beginning.  Yea, 
there  were  heretics  even  in  the  apostles'  time, 
as  Cerinthus,  Ebion,  the  Nicolaites,  Simon 
Magus,  (tc.  whose  heresy,  if  it  had  beeri  de- 
livered from  man  to  man  ever  since  that  time, 
yet  was  not  from  the  beginning,  but  is  confuted 
by  the  writinojs  of  the  apostles,  not  to  have  I 
come  from  the  Apostles.  I'hey  therefore 
teach  new  doctrine,  which  are  not  able  to 
prove  their  doctrine  by  the  holy  scriptures, 
and  the  doctrine  of  the  holy  scriptures  is  an- 
cient, though  men  cannot  show  by  what  suc- 
cession of  men  it  came  unto  us. 

10.  The  doctrine  w^hereof  John  speaketh 
is  that  which  he  and  the  rest  of  the  apostles 
preached:  the  sum  whereof  is  contained  in 
the  holy  scriptures.  "  The  apostles,"  saith 
Ireneus,  "preached  the  gospel,  and  after  by 
the  will  of  God,  ihey  delivered  it  unto  us  in 
the  scriptures,  which  should  be  the  founda- 
tion and  pillar  of  our  faith."  Lib.  3.  cap.  1. 
Therefore  whatsoever  the  ministers  ot  the 
church  that  have  succeeded  the  apostles 
have  set  down  in  councils,  or  otherwise,  is  so 
to  be  taken  for  true  doctrine,  as  it  agreeth 
with  the  preaching  of  the  apostles  contained 
in  their  writings.  For  not  all  that  is  set  down 
in  council  is  true,  seeing  councils  both  pro- 
vincial and  general  may  err  and  be  corrected, 
the  latter  of  the  former,  as  Augustin  saith, 
"  when  by  any  trial  of  things,  that  is  opened, , 
which  before  was  shut,  and  that  is  known, 
which  before  was  hidden."  This  writeth  he, 
when  by  the  Donatists  he  was  pressed  with 
the  authority  of  a  council  holden  in  Africa, 
for  rebaptizing  them,  that  had  been  baptized 
by  Heretics.  De  bnpt.  cant.  Dnnat.  cap.  2.  But  I 
you  say  "it  is  not  the  apostle's  rule,  tliat  a 
Heretic  should  be  convinced  by  the  scrip- 
tures." Yes,  verily,  for  the  doctrine  whereof 
he  speaketh    is  the  doctrine  of  Christ,  as  itl 


ANSWER  TO  THE  ARGUMENT  OF  THE   EPISTLE  OF  JUDE. 


Paul  doth  not  signify  that  the  Lord's  bre- 
thren were  in  authority,  somewhat  more  than 
the  apostles,  or  less  in  authority  than  Peter, 
when   he  saith  that  the   other   apostles,  and 


they  were  also  specially  regarded,  and  Peter 
in  respect  of  his  primacy  over  the  circum- 
cision. And  whereas  you  will  not  grant  that 
the  apostles  carried  their  wives  about   with 


the  brethren  of  our  Lord  and  Cephas  did  |  them,  but  other  strange  women  ;  Hegesippus 
Jead  about  their  wives.  Hut  he  signilicth  that  j  lestitieth  of  .hide  that  he  was  a  married  man, 
in  respect  of  their  carnal  nllianco  or  kindred,  I  and  had  children,  when  he  showeth  that  his 


JDDE. 


385 


children's  children  or  nephews,  ucwvoi,  the 
sons  ot'his  sons,  were  persecuted  by  Revocu- 
tus  in  the  days  of  Doniitian.  Euseb.  lib.  3. 
cap.  20.  Then  who  would  think,  that  Peter 
and  Jude  both  proved  to  have  wives,  the  one 
by  scripture,  the  other  by  good  story,  would 
carry  strange  women  about  witii  ihem,  and 
not  their  own  wives?  which  could  not  be 
but  oflensive,  both  to  the  Jews  and  to  the 
Gentiles,  arid  to  the  church  of  God,  which 
giving  ot  ofiencc  the  apostles  coudciniied  and 
forbad  in  all  other.  "  That  which  Augus- 
tin  hath  told  us  that  he  writeth  against  those 


which  rnisconstrued  Paul's  epistles,  and  held 
only  laith,"  pertaineih  not  unto  us,  lor  we 
hold  not  only  laith  to  be  sufficient  which  iiaih 
,  no  good  works,  but  that  laith  only  doth  jus- 
tiiy  without  works,  although  it  be  never  void 
of  good  works.  And  this  doctrine  taught  so 
la'rgely  by  Tuul,  and  so  plainly,  none  of"  the 
other  apostles  doth  gainsay,  nor  Jude  in  this 
I  epistle.  The  old  laith  which  he  e.xhorteth 
]  the  Christians  to  keep,  is  not  the  Popish 
I  laith,  whicii  is  of-  later  invention,  but  the 
faith  and  doctrine  of  Christ  set  forth  in  the 
1  holy  scripture. 


ANSWER  TO  THE  ANNOTATIONS  ON  THE  EPISTLE  OF  JUDE 
THE  APOSTLE. 


CllAPTEK    1. 

8.  Such  a  heretic  and  worse  than  a  he- 
retic is  Antichrist  the  Pope,  which  will  not 
be  subject  to  any  superior,  and  w'hich  re- 
fuseth  to  obey  any  law,  either  of  spiritual  or 
temporal  rulers,  no  not  the  decrees  of  a  ge- 
neral council,  although  he  himself  have  once 
approved  of  them,  as  Martin  thc^Filih  did  the 
council  of  Constance,  and  Eugenius  the 
Fourth  the  council  of  Basil.  Yet  both  re- 
fused to  obey  the  law  or  decree  of  the  coun- 
cil, which  dcfineth  that  the  general  coun- 
cil is  above  the  Pope,  such  a  heretic  is  the 
Pope,  and  so  greatly  despiseth  dominion, 
and  blasphemetii  majesty,  that  with  most 
vile  terms  he  doth  take  upon  him  to  de- 
prive kin^s  of  their  royal  dignity,  which 
they  have  by  lawful  succession  and  election, 
and  approbation  of  all  their  subjects,  and 
dischargeth  their  subjects  of  their  loyalty 
and  obedience  unto  their  sovereigns.  As 
Pius  the  Fifth  did  in  that  heretical  and  Anti- 
christian  bull,  given  out  against  Queen  Eli- 
zabeth. Such  heretics  are  the  Pope  and  the 
Rhemish  Papists,  as  suborn  horrible  traitors 
and  murderers  to  murder  their  sovereign : 
and  that  with  such  abominable  hypocrisy, 
thiit  they  did  set  out  a  printed  book,  declaring 
it  unlawful  to  kill  her  inajesty,  for  none  other 
eitd,  but  to  make  her  majesty  and  the  council 
secure  and  out  of  suspicion  of  them,  that 
they  might  with  more  opportunity  accom- 
plish their  traitorous  devised  murder.  This 
was  openly  confessed  and  proved,  at  the  ai;- 
raignment  of  Babington,  Ballard,  and  the  rest 
of  those  hellish  monsters.  Also  the  letters 
of  Cardinal  Como  written  to  Parry  do  testify 
the  Pope's  approbation  of  that  most  vile  and 
detestnble  treason,  and  murder  intended. 

'J.  The  body  of  Moses  was  buried  by  God, 
as  appearelh,  Deut.  31.  6,  that  no  man  should 
know  where  his  sepulchre  was.  Therefore 
it  is  like,  that  this  altercation  was  immedi- 
ately before  that  time,  when  the  devil  desired 
to  have  the  body  of  Moses  discovered  that 
it  might  be  abused  to  idolatry.  As  it  hath 
always  been  the  practice  of  Satan  to  i)erse- 
cute  the  saints  while  they  live,  and  to  make 
idols  of  their  bodies  when  they  are  dead. 
That  ancient  father  which  wrote  the  book  De 
mirabilibus  sacra;  Scripturrr,  which  goclh  f.ndor 
49 


the  name  of  Augustin,  lib.  1.  cap.  2b,  writeth 
thus  of  the  body  of  Moses,  "  For  two  causes, 
as  wise  men  say,  no  man  was  privy  of  his 
death,  nor  of  his  sepulchre.  That  no  man 
should  see  that  face,  which  had  shincd  through 
the  familiarity  of  the  Lord's  speech  unto  him, 
stricken  down  or  dimmed  with  the  heaviness 
of  death.  And  lest  the  people  of  Israel,  if 
they  had  known  where  his  sepulchre  was, 
should  have  adored  it.  Wherefore  as  most 
men  think,  he  carried  away  with  him  the 
rod  wherewith  he  had  done  wonders,  lest  it 
should  have  been  adored  :  seeing  the  child- 
ren of  Israel,  did  afterward  adore  the  ser- 
pentvvhich  he  made." 

Where  you  gather  "  that  many  truths  and 
stories  were  kept  in  the  mouths  and  hearts  of 
the  faithful,  that  were  not  written  in  the 
scriptures  canonical,"  it  is  true :  yet  that 
proveth  not  that  the  scripture  canonical  did 
not  contain  all  doctrine  necessary  to  salva- 
tion. Even  the  doctrine  here  taught  is  ex- 
pressed in  the  canonical  scriptures,  DeiU.2A. 
6,  and  Zachariah  3.  2,  though  some  circum- 
stances might  be  received  of  tradition,  as 
the  names  of  James  and  Janibros^  2  Tim.  3.  8. 
Yet  Bede  thinketli  that  the  body  of  Moses  in 
this  place  might  be  taken  for  i he  people  of 
Israel,  of  whom  Moses  had  been  head,  whom 
Satan  desired  to  retain  in  captivity,  when 
Jesus  prayed  for  their  deliverance,  Zach.  3, 
and  so  do  some  late  interpreters  think. 

10.  Such  heretics  are  the  Papists,  which 
when  they  cannot  reprove  by  the  scripture, 
the  heavenly  doctrine  taught  by  Luther,  Cal- 
vin, and  other  godly  and  learned  leuchers, 
they  invent  such  monstrous  sliuidi'rs  and  lies 
against  them,  to  deface  their  per.-ons,  as  no 
man  of  reas^m  can  think  they  should  ever 
have  been  sutTered  to  live  in  any  society  of  men, 
being  no  tyrants,  but  mean  subjects,  if  iheir 
'i  manners  had  been  so  ungodlv  ns  these  shame- 
ful heretics  do  blaspheme.  Be.side  that,  some 
of  their  slanders  are  impossible,  ns  that  Lu- 
ther should  bo  begotten  of  a  devil,  &.c., 
which  yet  the  proud  censiirrr  of  Cliark  is  not 
ashamed  to  defend.  As  their  conmion  scorn- 
,  ing,  execration:*,  nml  slar.ders  of  the  true 
I  church,  and  faithful  pastors  of  the  same, 
with  the  sacraments  and  whatsoever  is 
I  gn,]!v  aiid  ngreeablc  lo  the  holy  scriptures. 


386 


APOCALYPSE. 


as  the  communion  table  the  marriage  of  the  mi- 
nisters, the  singing  ol  psalms,  &,c.,  are  so  well 
known,  that  I  need  not  stand  to  repeat  them. 

The  cruelty  of  Cain,  the  covetousness  of 
Balaam,  and  the  usurpation  of  the  priesthood 
of  Core,  did  never  agree  to  any  heretics  more 
properly  than  to  the  Papists.  Who  in  mur- 
dering God's  saints,  far  pass  all  other  here- 
tics :  in  covetousness  had  prevailed  so  much, 
that  they  became  lords  ofthe  earih  :  in  usurp- 
ation ot  the  priesthood  far  pass  the  arrogancy 
of  Core.  They  make  claim  to  the  priesthood 
according  to  the  order  ol  Melchisedec,  which 
is  peculiar  to  the  person  of  our  Saviour 
Christ,  of  whose  priesthood,  Aaron,  v,fhoin 
Core  and  his  fellows  would  have  displaced, 
was  but  a  shadow  and  figure.  And  as  pride 
was  the  cause  of  Core's  revoking  from  the 
obedience  of  Moses  iind  Aaron,  so  much 
more  is  it  the  cause  of  the  Pope's  arroga- 
ting to  himself  to  be  Christ's  own  vicar,  with- 
out any  scripture  of  deputation  from  Christ. 
Howsoever  Bernard  being  deceived  by  his 
enchantments,  in  his  book  of  consideration, 
doth  inconsiderately  call  the  Pope,  Aaron  in 
dignity,  yea  in  order  Melchisedec,  in  unction 
Christ",  yet  in  the  same  book  he  saith,  he  is 
not  made  superior  to  have  dominion,  yea  he 
biddeih  the  Pope  learn,  that  he  had  need  "of 
a  plou^hslaft",  not  of  a  sceptre.  Dominion  is 
forbidden  the  apostles.  Go  thou  and  usurp 
it  if  thou  darest,  either  exercising  dominion 
the  apostleship,  or  exercising  the  apostleship 
dominion.  Thou  art  plainly  forbidden  from 
either  of  both,  if  thou  wilt  have  both  alike 
together,  thou  shall  lose  both.  Or  else  think 
not  that  thou  art  excepted  from  the  number  of 
them,  of  whom  God  complaineth  thus,  tliey 
reigned,  but  not  of  me,  they  were  princes,  but 
I  knew  them  not. 

This    and    much    more    writeth    Bernard 


against  the  Antichristian  tyranny  and  usurped 
authority  of  the  Pope,  although  he  yielded  to 
his  Antichristian  titles,  and  thought  also  more 
highly  of  his  dignity  than  the  scripture  doth 
allow  him.  Jude  therefore,  describing  all  he- 
retics, doth  comprehend  especially  Antichrist 
and  his  ministers,  as  Bede  hath  said  :  "  Who 
shall  justly  be  cast  into  eternal  darkness  of 
torments,  because  they  brought  unto  the 
church  of  God  the  darkness  of  errors  under 
the  name  of  light." 

19.  We  have  not  segregated  ourselves  from 
the  church  as  heretics,  but  from  heretics,  as 
true  Catholics  always  have  done.  We  have 
gone  out  of  Babylon  as  the  floly  Ghost  hath 
commanded  all  the  faithtul,  alter  her  wick- 
edness is  openly  discovered,  Apoc.  18,  that 
we  should  not. communicate  with  her  sins, 
nor  be  partakers  of  her  plagues.  The  Pope 
therefore  and  his  ministers  have  separated 
themselves  from  the  unity  of  the  Catholic 
Church,  to  maintain  his  Antichristian  pri- 
macy, as  Bede  saith  of  the  rebellion  of  Core. 
"Whosoever  through  desire  of  undue  pri- 
macy do  divide  themselves  from  the  unity  of 
the  holy  church,  knowing  and  foreseeing 
how  great  mischief  they  take  in  hand,  do  go 
down  to  the  hell  of  wickedness."  So  did  Pope 
Boniface  the  Third,  which  not  ignorantly,  tor 
by  his  predecessor  Gregory  he  was  taught 
Low  great  mischief  he  took  in  hand,  but  of 
Antichristian  pride,  bought  the  primacy  for  a 
great  sum  of  money,  of  the  murdering  usurper 
of  the  empire,  Phocas,  and  separated  himself 
from  the  unity  of  the  Catholic  Church,  and  so 
descended  with  the  rest  of  his  successors,  and 
all  their  ministers  into  a  hell  of  wickedness. 
Behold  tliese  are  they  among  others  in  our 
days,  which  do  segregate  themselves,  as  their 
predecessors  did  before  them,  being  sensual 
and  void  ofthe  Spirit  of  God. 


ANSWER  TO  THE  ARGUMENT  OF  THE  APOCALYPSE  OF  JOHN. 


As  this  book  containeth  a  prophecy  of  the 
state  ofthe  church  until  the  end  ofthe  world, 
so  it  is  no  marvel  if  many  things  seemed  ob- 
scure to  the  ancient  fathers,  before  they  were 
fulfilled,  which  are  now  clear  and  evident  to 
us,  after  ihcy  be  accomplished.  Yet  concern- 
ing Antichrist  and  his  city  where  he  shall 
reign,  the  apostle  doth  so  plainly  describe  them, 
that  many  ofthe  ancient  fathers  did  see  plain- 
ly that  he  should  be  a  Roman  tyrant,  and 
have  his  chief  See  at  Rome,  as  I  have  declar- 
ed upon  2  Thess.  2.  And  the  description  of 
Babylon,  cap.  17,  with  the  ancel's  interpreta- 
tion, is  so  evident  of  Rome,  that  it  is  extreme 
impuflcncy  to  deny  it,  or  to  shift  it  off  unto 
the  whole  multitude  and  corps  of  tlie  wicked, 
as  more  pliiinly  !;hall  appear  when  we  come 
lo  tlie  annotations  upon  that  chapter.  That 
Elias  shall  come  juiy  more  in  person,  is  a 
vain  surmise  tinoti  the  eleventh  chapter, 
where  it  is  saiii,  that   notwithstanding   the 


greatest  tyranny  of  Antichrist,  yet  God  will 
give  strength  to  his  two  witnesses,  which  sig- 
nifieth  the  small  number,  and  yet  sufficient 
to  be  accepted  of  them  that  shall  oppose 
themselves  against  the  cruelty  and  pride  of 
Antichrist.  And  even  as  the  Pharisees  de- 
ceived the  Jews,  concerning  the  coming  of 
Elias,  that  they  should  not  acknowledge 
Christ  to  be  come,  because  Elias  was  not 
come  in  person,  though  he  were  come  in 
spirit  and  office,  so  their  successors  the  Pa- 
pists deceive  the  ignorant,  that  they  should 
not  acknowledge  the  manifestation  of  Anti- 
christ, under  pretence  that  Elias  is  not  vet 
come  in  person,  with  his  fellow  Enoch.  Of 
whose  return  the  Scripture  speaketh  nothing, 
but  of  two  witnesses  representing  the  small 
number,  yet  the  lawful  testimony  of  them  that 
gave  their  lives  for  the  gospel  of  Christ,  and  ' 
for  admonishing  the  church  of  the  deceits  and 
tyranny  of  Antichrist. 


APOCALYPSR. 


ANSWER  TO  THE  ANNOTATIONS  ON  THE  APOCALYPSE  OF  JOHN 
THE  APOSTLE. 


Chapter  1. 
1.  Among  those  things  that  are  so  evident 
by  Augustin's  confession,  in  this  prophecy, 
there  is  nothing  more  clear  than  Rome  to  be 
that  whore  of  Babylon,  and  the  chief  city  of  An- 
tichrist's dominion.  Insomuch  that  Augusiin 
calleth  Rome  the  western  Babylon,  the  second 
Babylon,  another  Babylon,  the  daughter  of  the 
former  Babylon,  the  earthly  city,  as  it  is  op- 
posite to  the  city  of  God,  De  Civil,  lib.  16.  cap. 
17.  UL  18.  cap.  2.  22  and  27.  The  same  was 
acknowledged  by  most  of  the  ancient  fathers, 
Ireneus,  Tertulhan.  Victorin,  Ambrose,  Hie- 
roni,  Primasius,  Aretlias,  Ambrose,  Ansbert. 
Wliich  if  it  were  evident  by  the  words  and 
circumstance  of  the  text,  when  the  prophecy 
was  not  yet  fulfilled,  how  much  more  mani- 
fest is  it  now,  when  we  see  the  performance 
of  that  which  so  long  before  was  described  ? 
4.  That  certain  numbers  in  the  scripture 
are  noted  to  be  significative  and  mystical,  we 
acknow^Iedge  by  many  places  in  the  scrip- 
tures, especially  in  the  prophets.  But  hereof 
it  followeth  not,  that  there  must  be  a  supersti- 
tious respect  of  numbers  in  our  prayers,  fasts, 
or  other  actions,  which  is  not  prescribed  or 
appointed  to  us  by  the  Holy  Ghost.  For  al- 
beit the  number  of  seven,  of  ten,  and  some 
other,  are  often  repeated  in  this  prophecy, 
and  other,  to  describe  some  mysteries  of  god- 
liness, and  some  also  of  wickedness,  it  is  no 
reason  that  we  should  imagine  that  prayers, 
or  fasts,  numbered  by  sevens  and  by  tens,  or 
any  like  numbers,  shall  be  more  acceptable  to 
God,  which  smelleth  mote  of  heathenish  Pha- 
risaical and  Pythagorean  vanity,  than  of  the 
Christian  religion.  For  one  prayer,  or  other 
action  of  piety,  or  two,  or  four,  or  eight,  or 
nine,  performed  of  faith  and  true  devotion,  are 
more  acceptable  than  all  the  rosaries,  lady 
psalters,  and  other  like  superstitious  repeti- 
tions, consisting  upon  sevens  or  tens,  or  any 
other  mystical  numbers,  which  God  regardeth 
not,  but  the  faith  and  charity,  out  oi  which 
such  actions  of  reh^ion  or  love  do  proceed. 
But  that  in  prayers,  fasts,  and  other  actions,  a 
religious  respect  is  to  be  had,  you  prove  out 
of  Ausustin,  which  saith,  that  seven  which  is 
a  number  of  perfection,  the  church  knoweth 
to  be  especially  dedicated  to  the  Holy  Ghost, 
and  to  appertain  to  spiritual  inundation.  Au- 
gustin  saith.  De  Gen.  lib.  5.  cap.  5,  "  That  the 
scripture  commendeth,  and  the  church  know- 
eth, that  the  number  of  seven  is  after  a  .sort 
dedicated  to  the  Holy  Ghost,"  which  he 
speaketh  of  the  rest  of  the  sevienih  day, 
which  the  church  observeth  according  to  the 
scripture.  What  is  this  to  commend  a  reli- 
gious respect  of  this  number,  in  praying,  tasf- 
fuK,  or  other  actions  ?  Q«fp.«/.  N^iim.  cap.  33, 
speaking  of  Eleazer's  sprinkUng  of  the  blood 
of  the  sacrifice  propitiatory  seven  times  ;  he 
saith,  "  Therefore  it  was  seven  times,  because 
that  number  itself  pertaineth  to  cleansing." 


I  Whereby  he   nieaneth,  that  the  number  of 
seven,  used  in  the  ceremonial  cleansing  of  the 
I  Law,  did  signify  perfect  clean.xing  by  the  sa- 
j  crifice  propitiatory  of  Christ,  not  that  there  is 
any  virtue  of  cleansing  in  the  number,  or  that 
our  prayers  and  (listings  numbered  by  seven, 
!  be  more  pure,  than  if  they  be  numbered  by 
I  six,  or  nine,  or  than  if  there  be  no  respect  of 
;  the  number,  but  of  the  affection  of  him  that 
prayeth  or  taste th.     Qna.il.  Deul.  lib.  3.  aip.  22. 
He  showeth  that  the  number  of  seven  is  a  per- 
fect number,  consisting  of  liiree  and  (bur,  the 
first  whole  odd  number,  and  the  first  whole 
even  number.    But  he  saith  no  word  to  ap- 
prove this  religious  respect  of  numbers,  in 
praying,  or  fasting,  or  other  actions  whereol 
1  you  speak.     Therefore  in  these  allegations 
and  quotations,  you  do  nothing  else  but  abuse 
your  reader,  for  Augustin  hath  no  sucii  mean- 
mg,  of  the  superstitious  observation  of  num- 
bers, to   commend  prayers  and   fastings,  or 
other  Christian  actions. 
I      4.  All  the  ancient  interpreters  in  a  manner 
understand  the  seven  spirits  to  be  the  Holy 
j  Ghost,  who  in  his  sevenfold  "ifts  or  operations, 
,  is  known  in  the  church.      But  to  admit,  that 
they  signify  the  whole  number  of  the  blessed 
angels  that  wait  upon  the  throne  of  God,  as 
cap.  5,  as  Arethas  and  some  Protestants,  as 
you  say,  in  their  commentaries  upon  this  text 
do  take  it ;  yet  it  followeth  not,  that  wc  must 
confess,  that  the  apostle  here  giveth,  or  wish- 
cth  grace  and  peace,  not  from  God  only,  but 
also  from  the  angels,  as  authors  of  this  grace 
or  peace,  together  with  God,  or  any  means  to 
procure  it  by  their  merits  or  worthiness,  but 
as   ministers  of  God's  will  and  pleasure,  ap- 
pointed for  their  sakes  that  shall  inherit  sal- 
^  vation,  Heb.  1.  14.      Therefore   this  writeth 
1  Arethas  upon  this  text,  "Some  have  taken  the 
j  seven  spirits  to  be  (he  seven  operations  of  the 
Holy  Ghost,  but  it  is  more  probable,  to  take 
them  for  angels,  not  that  they  are  compre- 
hended with  the  Almighty  Trinity,  or  that  we 
;  must  think  them  to  be  of  cqnal  honour  with  it, 
]  but  because  they  serve  and  obey  him,  if  we 
must  believe  the  prophets,  testifying  that  all 
things  serve  him,  and  bavid  the  procenitor  of 
God,  saying.  Bless  God  all  ye  angcHs,  being 
mighty  m  power,  which  fulfil  his  word.    And 
certainly  to  say,  that  to  comprehend  the  divi- 
nity and  the  nature  of  angels,  is  to  show  an 
equality  of  honour,  between  the  Almighty  Tri- 
nity, which  is  the  author  of  all  creatures,  and 
a  ministerial  substance,  is  not  the  p.irt  of  one 
that  hath  understanding,  or  but  mean  under- 
standing,  but  of  him  that   is  ignorant,  ns  I 
think,  that  this  creature  delighteth  to  stand  by 
the  Lord,  and  to  mini.ster  unto  him,  wliicn 
form  of  speech  Paul  also  using  m  his  Epistle 
to  Timothy,  speaketh  in  this  in.inner.  I  charire 
thee  in  the  sight  of  God  nnd  his  elect  nngels. 
And  this  saying  is  of  one  that  followeth  the 
same.    But  also  to  add  in  this  place,  which 


APOCALYPSE. 


are  in  the  presence  of  tlic  throne  of  God,  it  is 
a  speech  of  him  that  tcstitieth  their  ministerial 
oroer,  not  their  equal  honour."  Tliercfore 
the  apostle  £);iveih  no  grace  or  peace,  but  pray- 
eth  for  grace  and  peace,  to  be  given  only  by 
God  for  Jesus  Christ's  sake,  though  in  dis- 
pensing of  the  same,  for  the  salvation  or  pre- 
servation of  the  elect,  he  use  the  ministry  or 


crificing.  Wherefore  if  you  did  write  these 
notes  in  Latin  or  Greek,  every  child  might 
see  your  unlearned  collection.  The  word 
which  the  Holy  Ghost  here  useth,  is  icpci?, 
in  Latin  Sacerdotes,  in  English  sacrificers : 
this  office  of  sacrificers  and  sacrificing,  we 
say,  and  boldly  say,  is  either  singular  to 
Christ  in  respect  of  his  sacrifice  propitiatory, 


service  of  the  angels,  and  therefore  prayeth  *  and  all  other  parts  ot  his  holy  office,  pertain- 
for  the  God's  bene^ts  to  be  bestowed  upon  the  {  ing  to  our  perfect  reconcihation  and  redemp- 
ciiurch,  bv  such  ministry  of  the  holy  angels,  i  tion,  or  else  it  is  common  to  all  true  Chris- 
as  he  hath  appointed  ;  who  continually  wait  j  tians,  in  respect  ot  their  spiritual  sacrifices  ot 
upon  the  throne  of  God,  to  receive  and  exe- '  praise  and  thanksgiving.  Neither  is  this 
cute  his  commandment,  for  the  benefit  and  ,  word  ever  applied  in  the  New  Testament,  to 
preservation  of  his  church.  Tlierefore  they  j  any  Ecclesiastical  order  and  hmction  ot  men, 
are  adjoined  as  servants  unto  their  Lord,  for  ,  but  they  be  called  "Episcopi,  Fresbyteri,  Di- 
theirnunistry'ssalie;  in  which  respect  they  are  aconi,  Ministri,  PraBpositi,  Doctores, '  and 
named  also  before  our  Saviour  Christ,  for  that  such  like,  that  is,  overseers,  elders,  ministers, 
they  be  only  ministers,  and  not  meritorious  governors,  teachers,  *fcc.  But  never  they  are 
causes  of  God's  blessings  unto  his  church,  as  ;  called  more  than  any  other  Christian  men  or 
our  and  their  Lord  Jesus  Christ  is.  There- 1  women,  ispas,  Sacerdotes,  that  is,  sacrificers,  or 
fore  God  only  is  author  of  grace  and  peace,  sacrificing  priests.  Therefore  it  the  scrip- 
dispensing  the  same  in  some  manner  by  the  j  ture  speak  properly  and  truly,  all  Christians 
service  of  his  angels,  but  not  for  their  merits  j  are  sacrificers  alike,  and  only  Christ  is  our 
or  worthiness,  but  only  for  the  worthiness  and  i  eternal  high  sacrificer  or  sacrificing  priest, 
merits  of  Jesus  Christ,  who  hath  loved  us,  Wherefore  they  that  usurp  that  sacrificing 
and  washed  us  from  our  sins,  &.C.,  as  it  fol-  priesthood,  which  is  pecuUar  to  him,  do  much 
lovvcth  in  the  text.  Theretbre  those  super- 1  more  show  themselves  seditious  rebels,  than 
stitious  prayers  of  the  Papists,  "  God  and  our  \  Core,  who  challenged  the  figurative  and  tern- 
lady  help,  our  Lord  and  his  saints  help,  or  !  poral  sacrificing  priesthood  of  Aaron,  which 
bless,"  are  nothing  like  to  this  prayer  of  the  |  was  but  a  shadow  of  the  true  and  eternal  sa- 
apostlc.  For  although  God  use  the  ministry  i  crificing  priesthood  of  Christ.  As  for  the  holy 
of  the  angels,  in  dispensing  of  his  graces  and  Ecclesiastical  offices,  or  ministry  and  govern- 
blessings,  for  the  preservation  of  his  church,  |  inent  of  the  church,  we  know  they  be  not 
as  he  doth  also  the  ministry  of  men  upon  |  common  to  all,  but  unto  those  only,  that  are 
earth,  yet  he  useth  not  the  ministry  of  the  Vir- !  lawt'ully  ordained  unto  therti. 
gin  Mary,  or  of  the  saints  departed  out  of  this  10.  That  the  Lord's  day  was  sanctified  in- 
fife,  for  any  such  purpose  ;  and  much  less  doth  '  stead  of  the  Jewish  Sabbath,  for  the  assem- 
he  grant  his  graces  or  blessings,  for  the  merits  |  blies  of  the  iaithful  to  the  public  exercises  of 
or  worthiness  either  of  angels,  or  of  saints,  as  I  religion,  we  learn  by  this  place.  But  that 
Papists  in  their  prayers  desire  to  obtain  them, !  there  were  any  other  holydays  beside  this. 


not  by  the  ministry  of  angels,  nor  by  the  pray- 
er of  saints  only,  but  for  their  merits  and  wor- 
thiness. Therefore  the  angel  whereof  Jacob 
speaketh,  whether  it  signifie,th  Christ,  as  Pre- 


we  find  not  in  the  scriptures. 

The  aiMH.ies  did  not  abrogate  the  Jewish 
Sabbath,  but  Christ  himself  by  his  death,  as 
he  did  all  other  ceremonies  of  the  Law,  that 


copius  saith  e.xpressly  in  Gen.  cap.  4S,  or  the  !  were  figures  and  shadows  of  the  things  to 
minister  by  which  Christ  did  protect  him,  is'  come,  whereof  he  was  the  body,  and  thev 
nothing  like  to  the  Popish  prayers  which  de- 1  were  fulfilled  and  accomplished  "in  hun,  and 
sire  grace,  blessinsr,  and  salvation,  "by  the  by  him.  And  this  the  apostles  knew,  both  by 
merits  of  blessed  Mary,  hv  the  merits  ot  such  i  the  scriptures,  and  by  the  word  of  Christ,  and 


a  saint,  by  the  blood  of  Thomas,"  and  such 
like. 

6.  As  the  Spiritual  kingdom  and  Priesthood 
of  God's  children,  taketh  not  away  the  eternal 
kingdom  and  priesthood  of  Christ,  so  neither 
the  earthly  kingdoms  of  the  world,  nor  the 
Ecclesiastical  eldership  of  ministry  of  the 
church.  And  yet  all  true  Christians  are  priests 

ike,  because  there  is  none  other  sacrificing 


by  his  Holy  t^pirit.  By  the  scripture  also  they 
knew,  that  one  day  of  seven  was  appointed 
to  be  observed  forever,  during  the  world,  as 
consecrated  and  hallowed  to  the  public  exer- 
cises of  the  Religion  of  God,  although  the 
ceremonial  rest  and  prescript  day  according 
to  the  Law  were  abrogated  by  the  death  of 
Christ.  Now  for  the  prescription  of  this  day, 
before  any  other  of  the  seven,  they  had  with- 


priesthood  left  but  the  eternal  priesthood  of  |  out  doubt,  either  the  express  commandment 
Christ,  and  the  spiritual  priesthood  of  all  his  of  Christ,  before  his  ascension,  when  he  gave 
Saints.  Wherefore  you  do  nothing  but  cavil  I  them  precepts  concerning  the  kingdom  of 
in  this  place,  as  in  many  other,  upon  the  am-  God,  and  the  ordering  and  government  of  the 
biguity  of  this  English  word  priest,  and  priest- 1  church,  Acis  1.  2,  or  else  the  certain  direction 
hood  ;  which  according  to  the  etymology  from  |  of  his  Spirit,  that  it  was  his  will  and  pleasure 
the  Greek  word  whence  it  is  derived,  signi-  j  it  should  so  be,  and  that  also  according  to  the 
fieth  ihc  eldership  and  ciders  of  the  church  :  scriptures.  Seeing  there  is  the  same' reason 
but  according  to  the  common  use  of  speech,  of  sanctifying  that  day,  in  which  our  Saviour 
is  taken  for  a  sacrificer,  and  the  office  of  sa- 1  Christ  accomplished  bur  redemption,  and  the 


AlH)CALVrSE. 


389 


restitution  of  the  wotld  by  his  resurrection 
from  death,  that  was  of  sanctifying  liie  day,  in 
which  the  Lord  rested  from  tlic  creation  of 
the  world.  Where  yon  say,  "  it  was  otherwise 
prescribed  hy  Go'd  hiniseit  in  tiie  second 
commandment ;"  1  marvel  what  account  you 
follow  of  the  ten  commandments,  when  this 
commandment  of  the  Sabbath,  bntli  in  the  , 
iweniieth  of  Exodus,  and  the  fifth  of  DeuK  ro- 
nomy  is  the  fourth  commandment.  And  al- 
though you  leave  out  the  commandment  against 
idolatry,  because  it  should  be  too  maniicst 
a  conviction  of  your  impiety,  yet  I  see  not 
how  you  can  make  the  conmiandment  of  the 
Sabbath,  the  second  commandment,  except 
you  wiK  also  exclude  the  third  comniand- 
inent  against  the  taking  of  the  name  of  GOD 
in  vain.  The  prescript  of  the  day,  as  of  the 
manner  of  rest,  and  other  rites  in  observing 
thereof,  was  a  ceremonial,  as  circumcision, 
blood,  strangled,  and  the  sacrifices  instituted 
from  the  beginning  of  the  world,  and  there- 
i'ore  abrogated  together,  with  the  ceremonies 
first  instituted  in  Mount  Sinai.  Wherefore 
this  abrogation  of  the  Jewish  Sabbath  and  in- 
stitution of  the  Lord's  day,  doth  not  prove 
any  power  in  the  church,  to  abrogate  any 
liiing  prescribed  by  GOD  in  the  scriptures,  or 
to  institute  any  thing  of  like  nature,  and  ne- 
cessity of  observing,  beside  the  scriptures. 
For  although  the  church  in  days  or  times, 
v.'hicii  are  indilferent,  may  take  order  for 
some  other  d.iys  or  times,  to  be  solemnized 
for  the  exercises  of  religion;  or  that  the  re- 
n>embrancc  of  Christ's  nativity,  resurrection, 
ascension,  or  the  coming  of  the  Holy  Ghost, 
may  be  celebrated  eiiher  on  the  Lord's  day, 
or  any  other  time :  yet  there  is  great  differ- 
ence between  the  authority  of  the  church  in 
this  case,  and  the  prescription  of  th^  Lord's 
day  by  the  apostles.  For  the  special  memo- 
ries of  those  things  are  indifferent  of  their 
nature,  either  to  be  kept  on  certain  days,  or 
left  to  discretion  to  be  celebrated  as  any 
other  occasion  shall  be  offered.  Neither  if 
they  be  assigned  to  certain  days  in  the  year, 
IS  it  necessary  they  should  be  kept  on  those 
days  which  they  are  now  used,  rather  than 
on  other  days,  in  which  they  have  of  old  been 
used.  The  pope  hath  taken  upon  him  of  late, 
to  alter  all  those  festival  days,  that  for  many 
hundred  years  have  been  observed  otherwise. 
But  to  change  the  Lord's  day,  and  to  keep  it 
on  Monday,  Tuesday,  or  anv  other  day,  the 
church  hath  no  authority.  For  it  is  not  a 
matter  of  indifference,  but  a  necessary  pre- 
scription of  Christ  himself,  delivered  to  us  by 
his  apostles.  The  church  therefore  hath  pro- 
mised to  be  led  into  all  truth,  so  she  follow  the 
rule  of  truth,  which  is  the  word  of  God,  ex- 
pressed in  the  holy  scriptures.  Not  thnl  she 
hath  the  same  assurance  of  God's  Spirit,  which 
the  apostles  had,  who  were  so  directed  there- 
by, that  although  they  were  frail  men, by  nature 
siibjcct  to  error,  yet  they  could  not  decline  in 
their  writings  and  ordinances  for  the  church 
from  the  truth  or  the  holy  scriptures.  Where 
fore  the  church  hath  not  now  the  same  war 
rant  of  the  Spirit  which  the  apostles  had,  nei 


ther  may  she  alter  any  thing  that  they,  as  the 
ambassadors  of  Christ,  have  prescribed  to  be 
perpetual,  nor  make  any  thing  necessary  by 
nature,  which  they  have  left  indifferent. 

The  cause  of  tins  change,  was  not  our  esti- 
mation that  either  we  liave,  or  ought  to  have 
of  our  redemption  al)ove  our  creation,  but  the 
ordinance  of  God,  who  as  first  he  sanctified 
the  rest  from  creation,  for  the  glory  of  (hat 
work  :  so  now  also  he  sanctifietn  the  day  of 
the  restitution  of  the  world,  tor  hie  glory  of 
the  accomplishment  of  our  redeinniion.  More- 
over, as  the  name  of  Sunday  and  the  rest  is 
of  fieathenish  beginning,  and  theicfore  were 
better  to  be  otherwise  termed,  as  the  first,  tiie 
second,  the  third  from  the  Lord's  day,  as  the 
Jews  called  tlieir  days  from  the  Sabbath  :  so 
your  term  oi'  feriis,  is  no  less  Heathenish  than 
the  conmion  English  nailers,  being  taken  not 
out  of  the  scriptures,  but  from  the  Heathenish 
term  of  Feria,  and  FericB,  as  wiinesseth  Isido- 
rus,  Ori0.  lib.  6.  Sextus  Pompeius  de  verhisvi/e- 
W6u.'!,  saith  :  "that  Feria  was  called  aferimdis 
victimis,  of  striking  the  Heathenish  sacrifices. 

Your  last  obsen'ation,  that  God  revealeth 
such  great  things,  rather  upon  holydays,  or 
giveth  grace  at  holy  times,  is  frivolous;  for 
not  in  respect  of  the  holiness  of  the  day  or 
time,  he  giveth  revelations,  or  his  graces,  but 
according  to  his  pleasure.  Times  of  prayer, 
contemplation,  and  other  godly  exercises,  he 
chooseth  often,  not  for  the  worthiness  of  the 
times,  but  for  the  better  disposition  of  his  ser- 
vants in  such  exercises,  to  receive  them. 
Yet  there  is  nothing  perpetually  observed  in 
this  matter.  God  appeared  to  Moses,  keep- 
ing of  sheep.  Exod.  3.  To  Amos  following 
his  herd.  Amos  7.  To  the  prophets  commonly 
in  their  sleep. 

13.  John  was  an  elder  of  the  church,  as  he 
calleth  himself  Epist.  2,  3.  But  he  was  no 
sacrifices  or  sacrificing  priest.  Neither  is 
he  noted  for  his  priestly  garment :  for  Petalon 
signifieth  a  plate,  or  brooch,  and  not  a  gar- 
ment, except  you  will  say  a  brooch  is  a  gar- 
ment. Now  Petalon  which  Polycrates,  as  Eu- 
scbius  reporteth,  saith,  that  John  did  wear,  is 
not  to  be  understood  grammatically,  as  though 
John  did  wear  such  a  plate  in  his  cap  or  hat, 
but  it  is  a  figurative  allusion  unto  that  plate 
of  gold,  wliicli  the  high  priest  of  the  law  did 
wear  upon  the  ornament  of  his  head,  in  which 
was  graven  these  words,  "  The  Holiness  of 
the  Lord." 

Eucherius,  innlruct.  ad  Salon,  c.  de  vestibug. 
Therefore  he  saith,  in  respect  of  the  divine 
knowledge  and  holiness  that  was  in  this  apos- 
tle John,  that  he  leaned  upon  the  Lord's 
breast,  and  was  made  the  priest  that  bare  the 
Petalon  or  plate.  Which  if  the  Papists  will 
have  to  be  literally  and  absolutely  understood, 
that  John  was  a  priest,  and  wore  the  priestly 
garment,  they  must  acknowledge  that  he  was 
the  high  priest.  For  this  Petalon  or  plate, 
was  for  none  other  to  wear,  but  only  for  the 
hitrh  priest,  as  it  is  manifest  by  Exod.  28.  3. 
and  rap.  39.  30.  Then  if  John  were  ihc  high 
priest  of  the  Christian  religion,  as  Aaron  and 
1  his  successors  were  of  the  Jewish  people,  it 


390 


APOCALYPSE. 


followeth  that  John  was  above  Peter,  and  all 
the  apostles  in  this  di^iiiiy  of  the  high  priest's 
office.  Which  ihinsj  rather  than  the  Papists 
will  grant,  they  will  aoknowledge,  that  John 
was  not  a  sacrificing  priest,  nor  did  wear  that 

Eriestly  ornament,  which  was  proper  to  the 
i"h  priest  only. 

20.  Tile  ordinary  means  of  continuance  of 
the  truth,  though  not  the  only  means,  is  by  the 
teaching  of  the  elders  of  the  church.  There- 
fore when  the  bishops  and  priests  of  the  Po- 
pish church,  were  tor  the  most  part  dumb 
doers,  and  ignorant  asses,  that  had  no'know- 
leoge  to  teach,  or  else  were  teachers  of  er- 
ror and  darkness,  rather  than  of  truth  and 
light)  no  marvel  though  the  golden  candle- 
sticks were  removed  from  Rome,  and  other 
places,  where  in  ancient  time  they  were  set; 
80  that  ignorance  and  heresy  so  mightily  pre- 
vailed, as  in  the  kingdom  of  Antichrist.  John 
by  the  angels  of  the  churches,  meaneth  not  all 
that  should  wear  on  their  heads,  mitres,  and 
hold  crosier  staves  in  their  hands  like  dead 
idols  ;  but  ihem  that  are  faithful  messengers 
of  the  Lord's  word,  and  utter  and  declare  the 
same.  Not  the  angels  of  Satan,  though  they 
be  transfigured  into  the  angel  of  light;  but 
the  angels  of  God  and  Christ.  The  Popish 
church  therefore-  hath  neither  stars  nor  can- 
dlesticks in  which  true  religion  should  shine, 
but  either  idols  of  bishops,  or  wolves  instead 
of  shepherds. 

20.  The  whole  church  hath  Christ  himself, 
which  is  the  true  Michael,  to  be  her  protector, 
and  not  one  but  many  holy  amiels  to  defend 
her  under  him.  That  earthly  kingdoms  have 
their  special  angel  protectors,  is  "not  proved 
out  of  Daniel.  For  the  princes  of  the  Persians 
and  Grecians,  spoken  of  cap.  10,  were  no 
angels,^  btit  earthly  princes.  Angels  do  not 
resist  Christ  and  his  angels,  the  defenders  of 
the  church,  as  the  prince  of  Persia  did,  ver. 
13.  Hierom,  upon  that  place  of  Daniel,  doth 
affirm  that  he  was  an  angel,  and  upon  Ezek. 
34,  "that  the  shepherds  of  Israel,  according 
to  mystical  understanding,  were  the  angels 
of  every  church,  to  whom  John  doth  writ'e  in 
the  Apocalypse,  and  whose  angels  daily  see 
the  face  of  God."  But  the  te.xt  is  so  plain 
against  the  shepherds  of  Israel,  that  a  man 
might  marvel  what  Hierom  meant  to  draw  it 
to  the  angelic  spirits,  against  whom  the  Holy 
Ghost  setteth  forth  no  prophecies,  neither  do 
they  neglect  any  charge  that  is  committed  to 
them. 

Wherefore  among  many  other  reasons  this 
is  one  invincible,  to  prove  that  thev  are  not 
heavenly  spirits,  to  whom  John  vvriteth,  but 
ministers  of  the  church,  that  some  of  the 
angels  are  reprehended  for  their  offences  and 
exhorted  to  repent  and  amend,  which  per- 
tainethnot  to  the  heavenly  spirits.  But  where- 
as you  make  the  bisl'.ops  anrl  priests  our  in- 
tercessors, the  carriers  and  offerers  of  our 
prayers,  and  mediators  unto  God  under  Christ, 
you  "at hfr  more  thin  the  iilacc  will  afford. 
For  they  nre  culled  the  angels  of  the  churches, 
because  they  be  God's  messengers  unto  the 
churches,  not  bterces.sors,  carriers,  or  me- 


diators under  Christ.  For  that  was  Parme- 
nian's  error,  who  placed  the  bishop  mediator 
of  intercession  between  the  people  and  God, 
condemned  by  Augustm,  who  would  not  al- 
low John  himself  to  be  mediator  between 
God  and  u.s.  Cont.  ep.  Farm.  lib.  2.  cap.  8. 

The  ministers  of  the  church  therefore  do 
pray  for  the  people,  either  of  common  charity, 
as  the  people  pray  for  them,  or  else  as  the 
mouth  of  the  people  to  conceive  or  utter  the 
public  prayers  in  the  name  of  the  people  for 
order  and  comeliness  to  be  observed  in  the 
church.  But  any  office  of  mediation,  advoca- 
tion, or  intercession,  to  present  the  prayers  of 
the  people  unto  God  under  Christ,  that  they 
may  be  acceptable,  they  have  not  by  the  holy 
scriptures,  which  teach,  that  all  our  prayers 
are  accepted  by  the  only  mediation  and  advo- 
cation of  Christ,  John  2. 

Chapter.  2. 

1.  The  whole  prophecy  was  commanded  to 
be  sent  to  the  churches,  certain  special  admo- 
nitions and  instructions  to  the  angels  ot  the 
church,  yet  pertaining  to  the  whole  church: 
but  hereof  it  followeth  not  that  evory  church, 
and  the  head  and  governor  thereof  is  all 
one. 

1.  Christ  preserveth  and  guideth  the  church 
and  all  the  true  shepherds  thereof  in  all  truth, 
so  long  as  they  will  humbly  obey  his  voice, 
and  be  ruled  by  his  word,  which  is  the  truth  : 
from  which,  if  they  will  negligently  or  wilful- 
ly decline,  they  cannot  look  that  Christ  shall 
preserve  them  in  truth. 

4.  Although  the  elect  can  never  finally  fall 
out  of  the  grace  and  favour  ol  God,  whereby 
he  loved  them  in  Christ,  before  the  world  was 
made  :  yet  they  may  decay  in  particular 
graces,  as  in  zeal  of  faith  and  fervency  of  love 
tor  a  season,  and  be  renewed  again  by  repent- 
ance. 

5.  If  burning  charity,  and  zeal  of  popery, 
could  have  kept  your  popish  prelates  in  their 
seats  of  tyranny,  they  were  not  behind  in  the 
time  of  your  last  possession  o(  them.  But  God 
be'  praised  that  hath  removed  those  cruel 
wolves,  the  wasters  of  his  flock,  and  hath  set 
up  again  the  golden  candlestick  of  his  church. 

6.  The  names  of  Lutherans  and  Zuinglians 
are  but  malicious  slanders,  as  of  old  time, 
Ale.xandrians,  Athanasians,  Joannites,  &,c. 
which  were  true  catlnjlicsso  nicknamed  by 
heretics.  The  bread  and  wine  which  we 
bless,  according  to  the  institution  of  Christ,  in 
the  celebration  of  the  Lord's  Supper,  and  the 
communion  of  the  body  and  blood  of  Christ: 
therefore  he  that  callcth  them  idolatrous 
meats,  e.xcept  he  repent  in  time,  shall  one  day 
find  the  reward  of  this  blasphemy  Hierom 
against  the  Luciferiansspeaketh  against  them 
that  were  jtistly  called  after  any  other  name 
than  of  Christ,  because  their  doctrine  was  of 
latter  invention  than  the  doctrine  of  Christ :  as 
the  Marcionites,  Valputinians,  Montanists,  and 
Papists,  and  siioli  like.  Our  religion  hath 
not  Luther  or  Zuinglius  for  the  authors,  but 
Christ,  as  we  are  able  to  prove  by  the  holy 
scriptures :    so  are  not  the  papisiLS  able  to 


APOCALVPriG. 


li'A 


prove  their  doctrine,  tlierefore  they  deny  the 
sufficiency  of  holy  scriptures. 

•J.  The  true  cathoHc  church  when  it  is  per- 
secuted, is  often  in  tribulation  and  poveriy. 
But  the  papists  which  arc  punished  lor  their 
obstinacy  and  coiuempt  uf  tjodly  laws  are  no 
more  like  the  church  here  punished,  than  the 
Donatists,  that  for  their  like  obstinacy,  were 
punished  by  pecuniary  mulcts  in  Augustin's 
time.  The  English  papisis  are  for  the  most 
part  the  richest  and  wealthiest  persons  in  the 
counties  where  they  dwell :  therelore  no- 
thing resembling  the  angel  of  the  church  of  i 
Smyrna,  whciher  it  were  Polycarp  or  who- 
soever he  were. 

11.  Not  only  martyrs,  but  all  other  true  | 
Christians,  that  by  laith  overcome  the  world, 
are  sure  to  escape  the  second  death  which  is 
damnation  :  for  there  is  no  damnation  to  them 
that  are  in  Christ  Jesus,  Rom.  8,  1. 

14.  We  oti'er  no  liberty  of  meats,  other  than 
the  scripture  otfereth,  which  condemneth  the 
prohibition  of  meats,  to  be  the  doctrine  of 
devils  :  we  allow  no  liberty  of  women,  but  in 
holy  and  lawful  matrimony:  the  forbidding 
whereof  the  scripture  maketh  to  be  a  note  of 
the  devil's  apostacy.  As  for  the  liberty  of 
church  goods,  we  offer  not  to  any  man,  but  i( 
you  mean  the  converting  of  lands  atid  goods 
abused  to  maintain  popish  idolatry,  to  the 
maintenance  of  the  crown  and  the  realm,  you 
may  well  remember  tliey  were  your  own  pre- 
lates that  cominiti-ed  Abbey  lands  in  king 
Henry's  days,  unto  the  prince's  disposition.  If 
you  think  it  carnal  liberty  to  possess  any  such 
church  goods,  you  may  do  well  to  persuade  a 
number  of  your  favourites  to  renounce  the 
possession  of  their  Abbey  lands,  and  other 
riches  of  the  Babylonical  church,  and  to  re- 
store them  into  the  prince's  hands.  If  you 
refuse  so  to  do,  it  is  you  that  grant  liberty  of 
church  goods  more  than  we.  For  we  do 
not  account  the  goods  and  lands  of  idolaters 
abused  to  the  maintenance  of  idolatry,  to  be 
the  goods  consecrated  to  the  necessary  and 
lawiul  uses  of  the  church.  -As  for  breach  ot 
vows,  we  offer  no  liberty,  but  as  the  ancient 
fathers,  Cyprian,  Epiphanius,  Hierom,  and 
Augustin  taught  according  to  the  scriptures  ; 
we  affirm  the  marriage  even  of  them  that  have 
rashly  made  a  vow  of  contincncy,  which  they 
are  not  able  to  keep,  to  be  lawful  marriage, 
and  to  be  better  than  the  burning  celibate 
and  abominable  life  of  the  popish  clergy. 
Epjpk.  Hcer.  6].a(Z  Dt-incl.  August,  de  bono  vi- 
duii.  cap.  10.  Cyprian  ip.  62. 

20.  Bede  maketh  no  question,  but  that  there 
was  a  woman  which  contrary  to  ecclesiasti- 
cal order,  was  permitted,  not  only  to  teach,  but 
to  teach  false  doctrine.  So  the  te.xt  is  plain, 
not  only  that  she  usurped  the  name  of  a  pro- 
phetess, but.also  that  she  had  time  of  repent- 
ance granted  unto  her.  Which  cannot  be 
applied  to  Ahab's  wife,  who  took  not  upon  her 
to  be  a  prophetess,  neither  had  time  of  re- 
pentance granted  to  her,  so  many  hundred 
years  after  her  death.  Ambrosius  Ansbert 
saith,  that  according  to  some  translation,  she 
was  the  bishop  of  Tbyatira's  own  wife  whom 


he  so  tolerated.  Neither  is  the  angel  of  Thya- 
lira  commanded  to  kill  her,  as  Elias  by  God's 
special  and  extraordinary  coniiiiandiutiit  blew 
the  false  prophets.  But  your  late  iiraclices 
do  interpret  what  you  would  insinuate,  it  you 
thought  it  convenient  to  utter  it  in  plain  Lng- 
lish. 

21.  It  is  no  freedom  but  miserable  captivi- 
ty, to  be  obdurated  in  sin  and  wickedness. 
Notwithstanding,  whomsoever  God  hurden- 
eth,  he  enforceih  not  their  will,  but  yet  as  a 
just  judge,  not  as  an  evil  author,  he  doth  pro- 
perly harden  them,  which  willully  and  obsti- 
nately harden  thenibcives.  Thai  God  givelh 
lime  of  repentance,  maketh  sinners  more 
inexcusable,  but  it  proveth  not  that  they  liave 
power  to  repent  of  their  free  will,  without 
the  grace  of  God. 

22.  They  that  receive  the  holy  communion 
as  hypocrites  are  guilty  of  the  body  antl 
blood  of  our  Lord,  and  shall  not  escape  ven- 
geance unless  they  repent;  although  in  out- 
ward show  they  seem  to  conuiiunicate,  not 
with  heretics  but  with  the  church  ol  Christ. 

23.  Neither  do  you  see  here,  that  good 
works  deserve  salvation,  neither  can  you  by 
any  good  and  lawful  arjjurnent  make  any  other 
men  to  see  it.  That  it  is  none  other  faiih 
that  God  rewardeth,  but  that  faith  which 
worketli  by  charity,  we  agree  with  you  ;  and 
by  that  faith  we  are  justihed  before  God  with- 
out works,  Rvm.  3. 

26.  It  cannot  be  proved  that  angels  have 
power  and  regimen  over  several  coimtries 
under  God,  but  as  ihcy  are  appointed  to  serve 
God  according  to  his  pleasure,  without  any 
such  certain  limitation  of  places  or  countries. 
But  much  less  it  can  be  proved  out  of  the 
scriptures,  that  the  Saints  departed  have  go- 
vernment over  men  or  provinces,  or  an;^  thing 
to  do  with  our  affairs  in  this  world.  For  the 
power  that  our  Saviour  Christ  promiseth  to 
give  to  every  Christian  that  overcometh,  is  the 
participation  of  his  kingdom  and  heavenly  in- 
heritance over  all  the  world  which  Godgiveth 
him,  as  it  is  in  the  second  Psalm  :  and  not  a 
special  commission  to  one  saint  over  one  coun- 
try, and  to  another  over  another  country  ;  as 
George  for  England,  Denis  for  France,  &.C., 
but  participation  of  his  general  inheritance  to 
everyone  ofhis saints.  That  is,  spiritually  to 
overcome  the  world  by  faith  in  this  life,  and 
after  this  life  when  they  are  j-ier(ecily  united  to 
him  at  the  time  of  the  universal  judgment, 
he  will  actually  put  them  in  full  possessinnof 
his  royal  inheritance.  The  fuiihor  of  the 
commentaries  that  go  under  ihe  name  of  Au- 
gustin doth  thus  expound  this  text,  Horn.  2, 
"T'he  church  in  Christ  hath  this  power,  see- 
ing with  him  God  hath  given  us  all  tliincs,  as 
the  apostle  saith.  He  culleth  the  rod  of  iron 
(or  the  rigour  of  justice,  and  bv  ihc  sniiie  rod 
the  good  are  corrected,  and  the  wicked  bro- 
ken in  pieces."  Saiih  Bede  upon  this  text. 
"  The  church  hath  this  power  in  Christ  as  the 
body  in  the  head.  In  whom  according  to  the 
apo.stle,  God  halh  given  us  nil  things."  Arc- 
thas  understandeth  it  partly  of  the  govern- 
ment of  the  church  in  this  life,  partly  of  tho 


3W 


APOCALYPSE 


reward  in  the  day  of  judgment.    "  To  him 
which  shall  get  a  price  by  hghtmg  and  wres- 
tlmg,  1  will   lor  a  triumph  of  victory  give 
power  over  the  nations,  as  our  Lord   saiih  in 
the  trospels,  to  him  which  had  rightly  dispen- 
sed his  pounds  and  talents,  be  thou  ruler  over 
ten  cities,  and  to  another  over  five  cities  :  for 
these  things  signify  a  certain  government  and 
power  given  to  the  saints  over  them  that  are 
weaker,  and  them  that  have  need  to  be  di- 
rected :  therefore   it  is  written,  The   rod -of 
thy  kingdom  is  a   rod  of  direction,  for  that 
which  is  said  is  wont  to  be  signified  by  the 
rod  ot  direction,  meaning,  that  it  bringeth  not 
such  correction  as  punisheth,  but  such  as  re- 
iormeth.    But  the  iron  rod  no  man  saith  to  be 
given  to  any  other  end, but  to  break  in  pieces 
by  the  punishment  of  those  which  are  clothed 
with  disobedience,  and    are  like  to  earthen 
pots.     As  also  the  rod  of  power  was  not  sent 
out  of  Sion  for  any  other  end,  but  to  rule. 
And  because  an  iron  rod  is  promised  to  every 
one   that  overcometh,  and  they  were  those 
which  by  ready  obedience  were  purchased  to 
God,  they  also  shall  be  judges  of  the  unbe- 
lievers, because  the  I^ord  saith  :  that  even  the 
Ninevites  shall  raise  up  unto  judgmeiit  or 
condemnation   of  the   froward   generation." 
Victorius  saith,  "  It  is  much  to   say,  as  he 
shall  make  him  a  judge  among  the  rest  of  the 
saints."  Arnbrosius  Ansbert  who  wrote  about 
700  years  ago,  intcrpreteth  this  reward  to  be 
promised   to    all    the    elect:    "That   power 
which  the  only  begotten   Son   of  God,  being 
made  man  in  time,  received  of  his  Father,  he 
promiseth  to  give  to  his  elect,  but  in  himself, 
by  whom  the  whole  body  is  ruled,  and  unto 
whom  the  whole  body  of  the  church  i  -  united. 
For  he,  as  the  apostle  saith,  is  ihe  head  of  all 
the  elect.    If  any  member  therefore  shall  be 
worthy  to  continue  with  the  head,  he  is  truly 
said  to  have  that  which  the  head  himself  is 
proved  to  possess  by   right  of  inheritance." 
More  especially  he  applieth  it  to  the  preachers 
that  govern  the  nations,  whom  by  preaching 
they  convert  with  the  wowl  and  discipline  in 
this  life,  whom  after  the  end  of  their  labours, 
they  shall  not  govern,  but  rest  with  them  for 
ever.      "It  is  certain  that  whosoever  shall 
come  to  the  end  of  his  labour,  shall  now  no 
more  govern  the  people,  but  with  them  whom 
he  hath   studied  to  govern,  shall  rest  with 
them."     Rupert  understandeth  it  only  of  tlie 
doctrine  and  discipline  of  the  church.    Rich- 
ard, de  sancto  Viclore,  not  only  of  the  doctrine 
nnd  discipline  of  the  church  in  this  life,  but 
also  of  the  judgment  and  condemnation  of  the 
wicked,  with  Christ   in  the  end  of  the  world. 
Haymo  expoundeth  it,  of  the  reward  that  all 
the  elect  do  possess  by  inheritance,  as  the 
members  of   Christ,  to  whom   it  belongcth 
principally,  and  of  the  doctrine  and  discipline 
of  the  church.     So  that  this  is  a  new  and  en- 
forced interpretation  never  heard  of  before  in 
the  church,  that  the   saints  deceased   should 
have  government  over  men   and   provinces, 
and  to  do  in  the  aHairs   of  this  world,  &c. 
Which  was  never  heard  of,  neither  in  the  an- 
cient church  or  of  the  elder  sort  of  writers  in 


the  Romish  church,  neither  can  it  be  proved 
out  of  the  text.  Therefore  your  prayers  to 
saints,  or  other  sovereign  dignities  ascribed 
to  them  by  the  papists,  have  no  ground  in  the 
scriptures,  either  upon  this  text,  or  upon  any 
other 


Chapter  3 
4.  There  is  ho  rnan  which  liveth  after  bap- 
tism, but  he  commitleth  sin  worthy  of  death 
every  day  :  yet  they  are  said  not  to  defile 
their  garments  which  do  not  yield  unto  grie- 
vous sins,  and  continue  in  them.  Arethas 
e.xpoundeth  it  of  them  which  have  not  defiled 
this  garment  of  the  flesh  with  filthy  actions. 
Rupert  likewise  which  have  kept  their  bodies 
uncorrupted.  Richard  de  Victore,  of  them 
that  have' not  committed  heinous  offences,  ov 
else  have  washed  their  garments  clean  by 
daily  repentance.  So  doth  Arnbrosius  Ans- 
bert understand  it. 

4.  They  are  worthy  by  the  worthiness  pf 
Christ,  and  not  by  the  merit  of  their  own  , 
works.  Richard  de  Victore  saith,  in  the  per- 
son of  Christ :  "  I  take  them  that  are  worthy 
to  be  my  companions,  the  unworthy  I  leave. 
But  they  that  are  worthy,  should  by  no  nrean.s 
be  worthy,  except  they  received  their  worthi- 
ness from  me."  Ambrosius  Ansbert 'saith 
likewise  in  the  person  of  Christ,  of  them  that 
have  not  sinned  grievously  after  baptism  -. 
"  Either  because  they  are  clean,  or  because 
they  are  worthy  by  my  acceptation. 

4.  A  false  slander:  Calvin  would  have  men 
to  be  encourjged  to  do  good  i  i  hope  of  the 
reward,  but  not  only  nor  chiefly  in  respect  of 
reward,  but  rather  for  the  glory  of  God,  and 
of  love  and  duty  towards  God. 
'  9.  The  word  which  the  apostle  useth,  sig- 
nifieth  to  do  reverence  by  bowing  the  body. 
And  this  may  be  done  to  creatures,  when 
civil  reverence  is  only  intended  :  as  to  princes, 
magistrates,  and  other  men  in  any  dignity. 
And  so  have  angels,  appearing  in  the  shape 
of  men,  been  reverenced  without  oti'ence  by 
holy  persons,  as  three  angels  by  Abraham, 
before  he  knew  they  vfere  angels,  or  that  one 
of  them  was  Christ,  or  represented  the  per- 
son of  God.  But  religious  reverence  is  due 
only  to  God,  and  not  to  be  given  either  to  holy 
men  or  angels.  Therefore  Peter  forbidueili 
Cornelius  to  worship  him,  who  did  not  v.-or- 
sliip  him  as  God,  but  as  a  divine  man  with 
religious  worship,^c?s  10.  And  the  angel 
forbiddeth  John  to  worship  him,  Apoc.  19, 
who  knew  that  the  angel  was  not  God,  and 
purposed  not  to  worship  him  as  God,  but  yet 
to  give  him  religious  worship,  which  is  due 
only  to  God.  Therefore  if  the  adoration  be 
meant  here  of  the  bishop  of  Philadelphia,  as 
it  is  not  unlike,  it  signifieth  such  reverence 
as  is  due  to  a  godly  bishop,  and  as  the  Shu- 
namiie  and  the  sons  of  tlio  prophets  did  to 
Elizou.s.  not  any  relicious  worship  which  is 
wholly  due  to  God.  Vet  Arethas  seemeth  to 
take  it  oihrrwise  :  "He  saith  they  shall  run 
to  the  church  not  after  a  common  sort,  but 
with  great  fervour  and  contrition,  for  that 
he  meaneth  by  adoring,  and  shall  choose  to 


ArOCALVl'.SE. 


393 


be  placed  among  iliein  that  ure  lowest  or 
least  ill  llie  church.  But  though  he  meant 
they  shall  acknowledi'c  him  lo  be  the  true 
pastor,  and  yield  unto  him  that  honour  which 
IS  due  to  iliem  that  govern  well,  yet  this  place 
proveth  not  that  any  relig  ous  worship  is  to 
be  given  to  any  creature.  Anibrosius  Ans- 
bert  understandeth  this  adoration  lo  pertain 
to  the  whole  church,  and  slToweth  wherein 
it  consistelh  :  "  What  is  it  lor  the  Jews  to 
adore  before  ihe  Ceet  of  the  church,  but  by 
imitatinif  to  worship,  and  by  worshipping  to 
imitate  the  example  of  her  action." 

II.  E.'chortations  to  perseverance,  do  not 
take  away  the  certainty  of  God's  election, 
who  hath  chosen  those  that  continue  to  the 
end.  The  heavenly  crown  due  to  the  well 
using  ol'  the  apostolic  function,  is  due  by  the 
promise  of  God,  not  of  the  merit  of  man's 
work  of  labour.  Judas  persevered  not  to  the 
end,  because  he  was  trom  tiie  beginning  a 
reprobate,  and  tlie  child  ot  perdition,"  John  17. 

20.  There  is  nothing  in  this  chapter  to 
prove  that  man  hath  such  freedom  of  will,  that 
he  can  give  any  consent  to  God's  calling,  but 
as  of  unwilling,  he  is  framed  and  turned  by 
God's  grace  to  be  willing. 

20.  It  lieih  not  in  the  freedom  of  man's 
will,  to  give  consent  to  God's  calling,  before 
his  captive  will  be  enlarged  by  the  grace  of 
God.  The  grace  of  God  therefore  doth  not 
only  help,  but  wholly  convert  man  a  cording 
to  tfie scripture  ;  "Convert us,  OLord,  and  we 
shall  be  converted."  Fs.  80.  vt  85.  Jer.  31. 
18,  19. 

Chapter  4. 

6.  Ezekiel  himself,  cap.  10.  19,  saith  ex- 
pressly, they  were  cherubim.  They  signify 
not  only  the  glory  that  is  given  to  God  by  all 
true  preachers,  but  more  generally  by  all 
creatures  of  the  world.  So  doth  Arethas  take 
it  also,  and  Hierom,  Ezek.  1,  doth  not  mis- 
like  that  understanding. 

8.  The  popish  church  applying  this  hea- 
venly celebration  of  God's  holiness  to  their 
idol  of  the  mass,  do  commit  horrible  sacrilege 
and  blasphemy.  Chrysostom  affirmeth,  that 
the  Angels  are  present  at  the  celebration  of 
the  holy  mysteries,  and  always  yield  due  ho- 
nour to  God  and  Christ.  But  of  popish  con- 
secration or  adoration  ot  the  sacrament,  he 
speaketh  not,  although  he  amplify  llie  dig- 
nity of  the  mysteries,  by  the  excellency  of 
him  that  is  represented  by  them,  and  is  spirit- 
ually received  of  the  faithful,  in  which  re- 
spect he  saith,  in  the  former  place  by  you 
quoted,  and  the  common  Lord  of  all,  is 
"  touched  or  handled  continually.  That  the 
Angels  are  present  with  the  priest,  and  the 
whole  order  of  heavenly  powers  crieth  out, 
and  the  place  round  about  the  altar,  is  filled 
for  the  honour  of  him  that  lieth  thereon." 
Asainst  them  that  came  irreverently  to  the 
Lord's  table,  he  saith  in  the  other  place, 
"  Dost  thou  not  consider  that  the  Ansrels  are 
present  at  this  wonderfil  table,  and  do  com- 
pass it  about  with  reverence  ?"  This  proveth 
not  that  Christ  is  present,  after  any  corporal 
50 


manner  o(  presence,  but  spiritually  lo  the  faith 
ol  the  wonhy  receivers,  tor  otlierwi.se  ho 
IS  no  more  touched  than  he  is  seen,  and  i.s 
neither  lying  nor  standing,  nor  after  any  bo- 
dily gesture  upon  the  table,  but  present  by  his 
grace  and  spirit,  to  assure  the  faithful  ol  their 
spiritual  incoriiorution  with  him,  and  nourish- 
ing by  him. 

CnAl'TKR  5. 

1.  He  speaketh  generally  of  all  creatures, 
either  in  the  word,  or  without,  i;  orctore  you 
have  corruptly  translated  it,  '  no  man," 
whereby  it  might  be  thought,  that  some  Angels 
could  read  it,  thoufrh  no  man  could.  Neither 
can  you  proyr  ,.  ur  limbo  or  purgatory  out  of 
this  place,  :  .iier  than  the  Gentiles  their  ely- 
sian  fields.  You  say  there  could  be  no  ques- 
tion of  the  damned  in  hell :  and  what  (jues- 
tion  is  there  made  of  them,  that  are  under 
the  earth  ?  You  might  as  well  say,  seeing 
none  in  heaven  was  able,  it  was  but  (ollv  to 
add,  or  in  earth,  seeing  there  could  be  no 
question  that  any  in  earth  were  able  to  do 
that  which  none  in  her.ven  could  perform. 
By  your  own  doctrine,  Abraham  before  this 
time  was  removed  out  of  hell  into  heaven, 
with  all  the  faithtul  that  were  in  his  bosom  : 
iheretore  they  were  not  at  the  time  of  this 
vision  under  the  earth,  unless  perhaps  in  re- 
spect of  their  bodies.  Therefore  when  neither 
the  Angels,  nor  the  souls  of  the  faithful  in 
heaven  could  read  the  book,  what  question 
could  there  be  of  the  souls  in  purgatory  ?  -All 
men  therefore  see,  upon  how  vain  a  surmise 
you  would  gather  purgatory  or  limbus  out  of 
this  text. 

8.  This  place  proveth  not  that  the  saints  in 
Heaven  do  offer  up  the  prayers  of  the  saints 
in  earth.  For  the  four  and'twenty  elders,  do 
represent  the  church  militant  here  on  earth, 
whose  conversation  is  in  heaven,  as  it  is 
plain  by  the  tenth  verse  following.  And  so 
do  all  the  interpreters  old  and  newconmionly 
expound  it.  "Therefore  you  come  too  late 
with  your  gloss,  to  prove  that  saints  in  heaven 
ofier  up  the  prayers  of  the  faithful  on  earth. 
For  the  text  is,  that  all  the  faithful  do  offer 
up  their  prayers  and  thanksgiving  for  their 
redemption.  Bede  upon  the  tenth  verse  saith, 
"  Here  it  is  more  plainly  declared,  that  the 
beasts  and  the  elders  are  the  church,  which 
is  redeemed  by  the  blood  of  Christ,  and  ga- 
thered by  the'naiions.  Also  he  showeth  in 
what  heaven  they  are,  saying,  they  shall 
reign  upon  the  earth."  Haymo  saith,  "  All 
the  elect  are  kings,  because  they  suffer  not 
the  tyr\nny  of  vices  to  rise  up  in  themselves, 
&c.,  while  they  do  this,  they  are  kings  upon 
the  earth,  because  they  bent  down  carnal 
and  earthly  desires,  and  by  the  law  of  virtue, 
reiLm  as  it  were  over  the  earth,  thai  is  sub- 
dued to  them." 

9.  This  proveth  not,  that  Christ  did  merit 
his  giorv  which  is  dne  to  him  in  respect  of 
ins  divinity,  but  that  by  the  glorious  work  of 
redemption,  he  hath  declared  himself  to  be  a 
person  worthy  of  all  honour  and  glory. 

10.  The  speech  is  true,  though  it  be  of  a 


391 


AP(JCALYPSE. 


spiritual  kingdom  and  sacrificing  priesthood  ; 
not  ot"  an  earthly  kingdom,  nor  of  a  carnal 
priesthood,  such  as  was  the  priesthood  of 
Aaron,  which  figured  the  eternal  sacrificing 
priesthood  of  Christ,  which  he  accomplished 
in  one  sacrifice  of  eternal  virtue. 

13.  All  creatures  are  bound  to  give  honour 
to  Christ,  God,  and  Man,  for  the  inseparable 
union  o(  the  two  natures  in  one  person.  This 
note  savoureth  somewhat  ol  Ntstorianism,  be- 
like as  though  the  meaning  were,  that  if  ho- 
nour be  not  due  only  to  God,  but  to  Christ  as 
man,  it  is  due  also  to  other  men.  As  Allen 
defendelh  Christ  to  forgive  sins,  not  only 
as  God,  but  as  man  also,  that  he  might  prove 
that  the  priests  forgive  sins  as  properly  as 
Christ. 

13.  That  which  the  apostle  saith  of  every 
creature  you  do  violently  restrain  to  angels 
and  saints,  of  whom  he  spake  before.  The 
four  and  twenty  elders,  and  the  infinite  thou- 
sands of  angels.  And  now  foUovveth  the 
glory  of  God  and  Christ,  acknowledeed  ge- 
nerally by  all  creatures  of  the  world.  "There- 
fore here  is  no  place  for  limbo  or  purgatory. 
'  Of  all  creatures,"  saith  Arethns,  "as  well 
intellectual  as  sensible,  as  well  living,  as 
having  only  their  being  by  natural  means, 
God  IS  glorified  as  the  beginning  and  au- 
thor of  all  things,  and  his  only  begotten 
Son  of  the  same  substance,  and  his  most 
holy  and  quickening  Spirit."  Rupert  also, 
after  he  had  showed  that  all  creatures  in  ge- 
neral, and  not  angels  and  saints  only  praise 
God,  because  you  say  the  damned  in  hell  can- 
not speak  in  this  case,  saith  thus  of  them, 
"  the  power,  even  the  creature  that  is  under 
the  earth,  namely,  that  which  is  inclosed  in 
the  prison  of  hell,  doth  ascribe  unto  him,  yet 
not  with  voluntary  confession,  but  by  con- 
strained concession  of  obedience.  For  even 
the  malignant  spirits,  whether  they  will  or  no, 
shall  acknowledge  the  power  of  him  that  sil- 
teth  on  the  throne,  and  of  the  Lamb."  Ain- 
brosius  Ansbert  al.so  understandeth  it  of  the 
bowing  of  all  knees,  even  in  them  that  are  ;;: 
hell,  according  to  the  apostle,  FhiUp  2.  Iluymo 
likewise  understandeth  it  of  all  creatures  ge- 
nerally, even  of  the  d'  vils  in  hell,  which  arc 
subject  to  the  power  oi'  Christ,  and  must  ac- 
knowledge his  glory.  Neither  is  there  any 
ancienfinterpreter  that  restraineth  this  crea- 
ture to  reasonable  and  holy  creatures  only. 
The  text  is  manifest  of  all  creatures  in  all 
parts  of  the  world,  and  not  of  angels  or  men 
only-  Therefore  limbo  and  purgatory  cannot 
be  foisted  into  this  text. 

Chapter  6. 
9.  Your  Popish  laying  of  the  martyr's 
bones,  if  they  were  martyr's  bone.s  hath 
no  correspondence  with  the  layin<r  of  their 
Bouls  under  Christ,  the  heavenly  altar.  For 
your  laying  of  their  bones,  is  to  have  them  in 
a  rcadimss,  for  them  that  will  commit  idola- 
try unio  them,  and  offer  a  reward  unto  you. 
Your  altars,  on  which  you  offer  the  .sacri- 
fice ot  the  mass,  arc  ao  many  blasphemies 
againflt  the  only  spiritual  nltar  Christ.  Where 


you  say,  that  "your  church  hath  a  special 
proviso,  that  no  altar  be  erected  or  conse- 
crated without  some  part  of  saints'  bodies  or 
relics,"  and  allege  for  it  the  decree  of  the  2d 
Council  of  Africa,  cap.50,a7id  5  Carth.  cap,  14, 
you  abuse  the  reader,  for  there  is  no  such 
proviso  in  that  decree.  But  that  such  super- 
stitious altars  as  were  set  up  in  every  corner 
of  the  country,  %y  dreams  or  like  superstitious 
conceits,  for  memories  of  martyrs,  should  bo 
removed.  And  that  no  altar  should  be  erect- 
ed as  the  memory  of  a  martyr,  exceptthere 
were  some  certain  tokens  of  such  memory,  as 
their  bodies,  or  the  place,  of  their  dwelling, 
&c.  I  will  set  down  the  decree,  that  the 
reader  may  see  how  strong  superstition  was 
at  that  time,  toward  the  revelation  of  Anti- 
christ, that  the  fathers  of  the  church  could  not 
quietly  repress  it: 

"It  is  decreed,  that  the  altars  which  are  set 
lip  every  where  in  the  fields,  or  in  the  ways, 
as  memorials  of  martyrs,  in  which  no  bodies 
or  relics  of  martyrs  are  proved  to  be  buried  be 
overthrown  by  the  bishops  of  those  places. 
But  if  by  means  of  tumult  of  the  people,  that 
cannot  be  suffered  to  be  done,  yet  let  the  peo- 
ple be  admonished,  that  they  frequent  not 
those  places,  that  they  which  be  well  advised, 
be  not  there  holden  and  bound  with  any  su- 
perstition. Let  no  memory  of  martyrs  be  al- 
lowed and  accepted,  except  the  body  or  some 
undoubted  relics  be  there,  or  that  some  ori- 
ginal of  their  habitation,  possession,  or  suffer-, 
ing  be  there,  delivered  from  a  most  faithful 
beginning.  As  for  those  altars  that  are  set 
up  in  every  place  by  dreams  and  vain  revela- 
tions of  any  men,  let  them  be  by  all  means  dis- 
allowed." You  see  of  what  altars  the  de- 
cree speaketh,  namely,  such  as  were  vaunted 
to  be  the  memorials  of  martyrs,  where  either 
was  none,  or  but  counterfeit  momuments  of 
the  martyrs,  such  as  be  most  common  in  Po- 
pery. Hierom  against  Vigilantius  defendeth 
the  immoderate  estimation  of  relics,  yet 
he  utterly  denieth  adoration  of  them,  or  of 
the  martyrs  themselves,  which  you  defend. 
Au^ustin  also  denieth  that  the  priest  standing 
at  the  altar,  over  the  body  of  any  martyr,  doth 
ofTer  sacrifice  to  the  martyr,  butto  God  only, 
and,  saith,  "  that  all  religious  services  used  in 
the  place  of  the  martyrs,  are  to  the  ornaments 
of  their  memories,  not  things  consecrated,  or 
sacrifice  of  the  dead  men,  as  of  Gods."  Gre- 
gory living  so  near  the  revelation  of  Antichrist, 
it  is  no  marvel,  though  he  be  more  supersti- 
tious in  relics,  yet  he  alloweth  no  such  wor- 
ship of  them,  as  is  in  Popery,  but  laying  of 
them  up  about  the  altars.  That  the  prophet 
alludcth  to  such  custom  of  burial  of  the  mar- 
tyrs under  the  altar,  is  a  fond  imagination 
when  there  were  neither  such  churches,  nor 
alttirs  in  his  time. 

,  That  which  you  cite  out  of  the  author  of  the 
serm.  de  Sanctis,  is  of  their  souls  in  heaven  ;  and 
concerning  the  burial  of  their  bodies,  he  saith 
afterward  ;  "  Therefore  conveniently,  and  as  it 
were  for  a  certain  coinpany  or  fellowship,  the 
burial  of  the  martyrs  is  decreed  to  be  there, 
where  the  Lord's  death  is  daily  celebrated,  as 


APOCALYPSE 


a'J5 


he  himself  saith:  As  often  as  you  shall  do  i  where  with  Christ  that  it  niighi  bethought, 
these  things,  you  shall  show  my  death  until  I  they  were  not  included  in  any  place.  But  let 
come,  namely,  that  they  which  died  for  his  us  see  what  a  good  patron  llierom  hath  ol  the 
death,  might  rest  under  the  mystery  of  his  sa-^  Rhemish.  You  say  they  be  unlearned  that 
crament."  But  concerning  the  burial  of  the  accuse  Hierom  of  this  error.  But  many  in 
martyrs'  bodies,  it  is  certam  that  the  apostle  I  this  time,  and  some  of  tiiose  that  charge  him 
speaketh  not,  but  of  the  blessed  rest  ot  their  ,  with  this  error,  were  as  well  learned  as  Hie- 
souls.  But  t|ijs  place,  you  say,  Vigdantius  [  rom  himself,  at  least  not  interior  in  learning 
abusedtoprove,  that  they  could  not  be  present  j  to  any  English  Papist  in  Riicims.  "But  if 
at  their  bodies  ami  monuments,  as  llierom  |  they  had  any  jud>:ment,"  .say  you,  "they  mishl 
\yitnesseth.  But  llierom  in  this  case  is  a  par- 1  perceive,  that  he'meaneth  not,  that  Christ  and 
tial  witness,  inveighing  against  Vigilantius,  j  his  saints  are  personally  present  at  once  in 
which  was  as  good  a  Catholic  as  he,  and  al- ,  every  place,  but  tliat  their  motion  and  agility 
lowed  by  godly  bisliflps  of  his  country  ;  al- 1  to  be  where  they  list,  is  incomparable,  and 
though  Hierom  strove  against  them,  as  he  !  their  power  accordinc;ly."  Wo  may  think  in- 
doth  ugainst  Vigilantius:  who  did  justly  mis- 1  deed  that  he  h'.'ldetlfit  not  as  a  resolute  de- 
like  the  superstitious  estimation  of  relics,  and  i  termination,  that  Christ  or  his  saints  are  every 
did  write  a  book  against  it,  which  Hierom    where,  but  yet  his  sophistical  argument  ini- 


doth  not  confute  with  arguments,  so  much, 
with  railing,  as  Erasmus  confesseth.  Vigi- 
lantius said,  as  Hierom  confesseth,  "  That  the 
souls  of  the  apostles  and  martyrs  were  set- 
tled either  in  Abraham's  bosom,  or  in  a  place 
of  rest,  or  under  the  altar  of  God,  and  could 
not  be  present  out  of  their  graves,  and  where 
they  list."  Now  let  us  see  what  Hierom  doth 
answer.  "  Wilt  thou  prescribe  laws  to  God  ?" 
No  verily,  but  God's  Law  preseribeth  a  place 
of  rest  unto  the  souls  of  the  departed,  and  not 
I,  might  Vigilantius  answer. .  "Dost  thou  fet- 
ter the  apostles,"  &c.  How  unworthy  is  this 
question  of  Hieroin's  learning  ?  as  though  the 
apostles  were  fettered, when  tliey  be  limited  by 
God  to  a  place  of  rest,  or  could  be  thought  to 
be  kept  in  prison,  when  they  are  said  to  re- 
main in  heaven:  That  which  is  said  of  them 
that  follow  the  Lamb  is  not  necessary  to  be  un- 
derstood of  the  souls  in  heaven,  but  of  them 
that  imitate  him  on  the- earth,  al  least  it  must 
be  understood  of  all  the  elect,  whereof  many 
are  in  the  church  upon  earth.  Therefore  it 
is  no  good  conclusion,  that  liie  saints  are  every 
where,  because  the  Lamb  vvlioni  they  follow 
is  every  where.  Beside  this  absurdity  that 
foUoweth  of  ii,  that  if  the  soul  of  the  saints  be 
present  at  their  sepu'chres,  because  they  fol- 
low the  Lamb,  the  Lamb  also,  Christ  in  his 
humanity  is  present  at  the  sepulchres  of  the 
martyrs. 

The  reason  that  is  taken  of  the  celerity  or 
agility  of  devils  is  insufficient  to  prove,  that 
the  souls  of  the  martyrs  pass  to  and  Iro  in  the 
world,  as  the  devils  do.  For  the  devils,  not 
only  by  property  of  their  nature,  but  also  by 
God's  sufferance,  have  such  passage  in  the 
world,  but  the  saints,  by  God  are  assigned  to 
rest  in  their  place  of  iieavenly.ioy,until  the  day 
of  judgment.    Now  whether  Hicromdid  hold 


porteth  no  less.  For  that  which  lolloweth  of 
the  celerity  of  the  devils  is  another  argument, 
and  not  a  declaration  of  his  meaning  in  the 
former.  But  even  this  shift  of  descant  is  in- 
sufficient to  excuse  him  of  error.  For  that 
you  cannot  otherwise  justify  his  araument, 
except  you  will  acknowledge  that  Christ  is 
personally  present  in  all  those  places,  where- 
soever the  souls  of  the  martyrs  are  supposed 
to  be  present  with  their  relics.  Ana  so  he 
must  according  to  his  humanity  be  personal- 
ly present  in  his  manhood,  in  places  innume- 
rable, not  only  in  the  sacrament,  but  also  in 
every  place  where  the  saints'  relics  are,  which 
I  suppose  your  masters  of  Sorbonne  will  not 
easily  admit  for  a  truth.  Yea  the  souls  them- 
selves must  often  be  in  many  places  at  one  in- 
stant, for  their  celerity  and  agilities  will  not 
serve  them  to  be  at  divers  places  at  one  in- 
stant. V/here  you  say  the  clevil  by  exceed- 
iu;  .eierity,  may  be  in  divers  places  in  a  mo- 
ment; if  you  mean  by  a  moment,  a  very 
short  time,  I  acknowledge  it,  but  in  an  instant 
they  cannot  be  in  two  places  at  once.  Where 
you  would  have  our  divines  to  determine, 
"how  long  Satan  was  in  his  journey,  when  he 
said,  he  had  circuited  the  earth,"  Sic,  I  sup- 
pose it  is  a  harder  question,  than  any  of  your 
divines  of  Rheims  can  determine.  Satan 
needetli  no  long  time  for  such  a  journey,  but 
in  an  instant  he  cannot  go  round  about  the 
earth,  we  k,now-  because  he  is  a  creature,  and 
it  is  proper  to  God  to  fill  all  places  with  his 
presence,  and  to  know  all  things  at  one  instant, 
whereas  no  creature  can  have  either  motion 
in  an  instant,  or  understanding  of  many  things 
together  in  an  instant,  but  of  one  thing  after 
another.  Therefore,  even  the  souls  of  the 
saints,  if  by  agility  or  celerity,  they  did  pass 
into  many  places,  as  you  hold  lliev  do,  and 


the  e  ror  of  the  ubiquity  of  Christ's  humamtv,  not  rest  in  heaven,  yet  could  they  not  under- 
it  is  to  be  thought,  that  he  did  not,  upon  goo'd  stand  all  the  petitions  that  are  made  to  them 
advisement,  though  he  thus  reason  against  in  so  many  places  at  one  instant,  neither  can 
Vigilantius.  Yet  the  conclusion  must  be  such, '  any  creature  so  understand,  but  God  only,  the 
or  else  the  argument  hath  no  show  of  reason.  Creator  of  all  things.  Where  you  say,  webe- 
For  except  the  souls  of  saints  can  be  in  many  lieve  nothing,  but  that  we  see  with  our  cor- 
places  at  one  instant,  how  can  they  be  present, ;  poral  eyes,  it  is  utterly  false,  for  we  believe 
at  every  place" where  their  relics  are,  which  unto  salvation,  whatsoever  the  scriptures 
in  that  time  were  dispersed  into  many  places  ? .  teach,  and  otherwise  wc  acknowledge  many 
'I  hereiore  by  the  show  of  this  argument,  things  to  be  true,  which  we  know  by  reason, 
J-iJcrsm    would  seem  to  make  them  everv    and  not  by  sense,  as  all  reasonable  men  do. 


APOCALYPSE. 


10.  Vigilaiuius  perhaps  maketh  not  this  ar- 
gument the  only  ground  of  his  opinion,  if  his 
book  were  extant,  ihatlhe  saints  pray  not  for 
us.  But  Hierom  chooseth  lor  his  advantage, 
that  wliich  he  saw  was  most  easy  to  confute. 
Neitlier  doth  Hierom  prove  by  any  testimony 
of  the  sQripture,  that  the  saints  pray  lor  us. 
Neither  hath  he  any  arguments  more  than  one, 
wliich  hath  no  necessary  conclusion  :  I'hat 
the  saints  prayed  for  us  while  they  lived,  and 
were  to  he  careful  for  themselves,  ergo,  much 
more,  after  their  victory  and  reward  in  lieavcn. 
This  he  amphfieth  by  ihe  examples  of  Moses, 
Stephen,  and  Paul,  which  prayed  for  men 
while  they  lived,  and  were  heard.  But  this 
conclusion  doth  not  follow.  For  while  they 
lived,  they  had  commandment  and  promise 
for  mutual  prayers.  But  we  know  none  out 
of  the  scripture,  that  the  souls  departed  have 
to  pray  for  them  that  are  living.  And  there- 
fore we  will  not  take  ujjon  us  to  determine, 
what  they  do  in  that  respect.  But  knowing 
by  the  scriptures,  Christ  to  be  our  Mediator 
and  Advocate  with  God  the  Father,  before 
whom  we  have  commandment  to  come,  and 
to  pray  to  him,  and  promise  to  be  heard,  we 
satisfy  ourselves,  with  that  which  God  hath 
revealed  unto  us,  not  doubting  but  it  is  suffi- 
cient for  us. 

Chapter  7. 

3.  It  is  the  sign  proper  to  God's  elect,  there- 
fore not  the  sign  of  the  cross,  which  many  re- 
probates have  received,  nor  any  allusion  to  it, 
seeing  there  can  be  no  allusion  of  that  which 
is  common  to  many  hypocrites,  unto  that 
whereby  the  true  servants  of  God  are  dis- 
cerned. 

4.  Though  no  man  can  number  the  elect  of 
the  Gentiles,  yet  their  number  is  as  certain 
as  the  number  of  the  Jews  and  as  undoubtedly 
known  to  God. 

Chapter  8. 

3.  He  alludeth  to  the  sacrificing  priesthood 
of  the  Old  Testament,  where  incense  was  of- 
fered at  the  altar,  which  now  is  the  sweet 
savour  of  the  death  of  Christ,  wherein  the 
prayers  of  the  saints  are  acceptable.  But  if 
the  priest  standing  at  the  popi.sh  .altar  be  a 
figure  of  this  vision,  what  was  Christ  sitting 
at  the  table  with  his  disciples  when  he  insti- 
tuted the  holy  mysteries?  whereof  the  mass 
is  nothing  but  a  profanation.  Howbeit,  this 
heavenly  altar  is  the  altar  of  incense  not  of 
slain  sacrifices,  therefore  no  resemblance  of 
the  popish  altar. 

4.  The  commentary  in  Aiisusiiii  saith,  this 
aneei  is  our  Lord  .lesus  Christ  iiimself  So 
doth  Bede  and  Ambrosius  Ansbert  take  it. 
But  if  it  signify  the  ministry  of  Angels,  in 
presenting  prayers  of  the  church,  which  are 
acceptable  to  God  by  the  abundance  of  the  in- 
cense or  sweet  savour  of  the  merit  of  Christ's 
death  :  it  followeth  not  that  the  same  office 
is  deputed  to  the  souls  of  the  faithlul,  nor 
that  the  angels  or  saints  are  to  be  prayed 
unto.  That  of  the  twenty-four  rM>rs,  rftap. 
5,  we  have   there  showed  how   it  ia  under- 


stood of  the  church  militant  on  earth.  Where 
you  say  it  is  not  against  the  scripture,  that 
the  interior  saint  or  angel  in  Heaven  should 
offer  their  prayers  to  God  by  their  superiors, 
it  is  an  idle  lantasy  :  ior  so  we  may  imagine 
infinite  fables,  and  say  they  be  not  against 
the  scripture.  But  seeing  the  Virgin  fliary, 
by  your  doctrine,  is  lady  of  the  angels,  why 
doth  not  she  stand  at  the  altar,  and  do 
that  which  is  here  ascribed  to  the  angel  ? 
Yea,  if  this  angel  offer  the  prayers  of  all 
saints  in  heaven,  he  otl'ereih  the  Virgin  Ma- 
ry's prayers  also,  and  so  should  be  superior 
to  her.  But  howsoever  that  be,  you  say, 
"  You  conclude  against  the  Protestants  ;  that 
it  derogateth  not  from  Christ,  that  angels  or 
saints  ofier  oar  prayers."  Indeed  any  mi- 
nistry appointed  by  God  to  angels  or  men, 
doth  not  derogate  to  Christ.  But  we  read 
no  where  in  the  scriptures,  that  the  offering 
of  our  prayers  is  committed  to  the  souls  of 
them  that  are  departed  :  it  is  not  without  con- 
troversy, that  the  angels  do  offei-  our  prayers, 
seeing  you  cannot  affirm  that  this  angel  dolh 
not  represent  Christ:  if  it  be  granted,  that 
this  is  the  ministry  of  an  angel  and  not  the 
mediation  of  Christ :  yet  it  is  manifest  that 
the  angel  in  this  ministry  commendeth  not  the 
prayers  of  all  saints  by  his  merit,  or  by  the 
dignity  of  his  own  person,  but  by  the  much 
incense  that  was  given  unto  him  to  add  to  the 
prayers  of  saints,  that  they  might  be  accept- 
able, and  so  it  maketh  nothing  for  Popish  in- 
vocation of  saints  or  angels.  For  the  text  is, 
that  "  much  incense  was  given  to  him,  that 
he  might  give  or  add  to  the  prayers  of  all 
saints  ;  for  the  word  ^^oatvxats  is  the  dative 
case,  without  any  preposition  ;  de  is  not  in  all 
copies  of  your  vulgar  Latin  translation.  The 
sum  is,  that  in  the  midst  of  the  hellish  troubles 
raised  by  Antichrist  and  his  ministers,  the 
elect  have  their  prayers  heard  for  their  preser- 
vation by  tiie  merits  of  Christ,  which  is  showed 
by  the  vision  of  the  angel :  to  whom  much 
sweet  incense  was  given,  that  he  might  add 
it  to  the  prayers  of  the  saints,  the  smoke 
whereof  ascending  with  the  prayers  of  the 
elect,  causeth  them  to  be  heard  and  accepted 
of  God.  Other  curious  speculations  may 
breed  many  more  frivolous  questions  than  the 
text  doth  serve  to  assorl. 

Chapter  9. 
1.  Bede,  Arethas,  and  Ambrosius  Ansbert 
understand  this  star  to  be  the  devil.  But  if 
it  be  an  arch-heretic,  it  is  the  Pope,  which 
is  Antichrist,  aiid  therefore  a  destroyer,  as 
Christ  is  a  Saviour.  Who  hath  the  efficacy 
of  error  given  to  seduce  the  reprobate  ;  who 
is  fallen  from  heavenly  doctrine  to  earthly 
traditions  ;  who  hath  this  guard  of  locusts 
and  lions,  with  all  subtlety  and  cruelty  to 
maintain  his  wickedness.  To  whom  all  thinsrs 
in  this  prophecy  aorree  most  aptly,  wliirh  by 
no  means  can  be  drawn  to  Lmher  and  Cal- 
vin, which  brintr  forth  no  old  condemned  he- 
resies, but  teach  the  truth  against  the  here- 
sies both  old  and  lately  invented  by  Anti- 
christ.    The  loosing  of  the  Angels  that  were 


APOCAl.YPSt. 


jj: 


bound;  at  the  groat  rivor  Euphrates,  signifi- 
eth  whence  the  tyranny  conieili,  even  whence 
the  false  doctrine  floweih,  namely  Iroin  Ba- 
bylon, which,  by  the  consent  ol  all  ancient 
writers,  in  this  prophecy  signifieth  the  city 
of  Rome. 

4.  It  the  sign  of  the  cross  were  God's  mark 
here  spoken  of,  it  could  not  be  imprinted  on 
the  foreheads  of  so  many  reprobates.  There- 
fore it  is  not  tiiat  sign,  whereby  the  elect  are 
discerned  from  the  reprobjite.  But  rather 
contession  of  Christ,  proceeding  from  a  lively 
faith,  which  is  given  accordiiii^  to  God's  elec- 
tion. The  seal  whereof,  as  Paul  saith,  ;s 
this.  The  Lord  knoweth  who  be  his,  and  let 
every  one  that  calleth  upon  the  name  of  the 
Lord  Christ,  depart  from  iniquity.  2  Tim.  2. 
19.  So  doth  Ambrosius  Ansbert  understand 
it,  saying,  "  They  have  not  the  sign  of  God 
in  iheinloreheads,  which  are  not  endued  with 
that  faith  which  workeih  by  love.'-' 

20.  'rhis  phrase  signifieth  no  popish  penal 
satisfaction,  but  true  repentance  with  sorrow 
for  iheir  sins  past,  which  causeth  men  not 
only  to  depart  from  them,  but  to  amend  their 
lives. 

20.  The  Greek  word  signifieth  images,  1 
JoAn5. 21;  and  what  are  these  idols,  but  images 
of  gold,  silver,  brass,  stone,  and  wood,  which 
the  reprobate  worship,  and  will  not  leave 
vvorshipping  ?  But  this  text  presseth  the  Pa- 
pists sore,  and  dischargeth  Luther  and  Cal- 
vin tVom  being  the  arch-heretic  here  de- 
scribed, for  they  teach  men  to  abhor  all  wor- 
shipping of  images  or  idols,  made  of  any  kind 
of  matter.  But  the  Pope  from  the  true  wor- 
ship of  God  hath  brought  his  people,  by  false 
doctrine  and  tyranny,  to  worship  the  work  of 
men's  hands,  which  can  neither  see,  hear, 
nor  walk:  and  consequently,  to  worship  de- 
vils, and  not  God.  For  though  they  pretend 
to  worship  God  and  his  saints,  by  such 
images,  as  the  heathen  did  to  worship  God 
and  his  Angels,  and  not  devils,  yet  the  scrip- 
ture saith,  they  did  worship  devils.  Because 
idolatry-is  the  service  of  the  devil,  and  not 
of  GocI,  though  idolaters  pretend  and  think 
to  worship  God,  and  not  the  devil.  Where 
you  say,  '"  The  place  is  plain  against  the  por- 
traits of  the  heatjien  gods:"  you  forget 
that  this  is  spoken  of  men,  living  after  the 
opening  of  the  seventh  seal,  and  under  the 
sound  ofthe  sixth  Angel's  trumpet.  Now  the 
idols  or  portraits  of  the  heathen  gods  are 
abolishetl  long  ago.  You  are  wont  to  hold, 
that  there  are  no  idols  of  gold,  silver,  &,c., 
since  the  church  hath  been  spread  over  all 
nations.  There  is  no  known  people  in  the 
world,  living  in  the  time  here  specified, 
that  doth  worship,  or  hath  worshipped  images 
of  gold,  silver,  brass,  stone,  and  wood,  but 
Papists. 

Cn.\PTKR   10. 

4.  The  things  whidi  the  seven  thunders 
spake,  .lohn  is  commanded  to  seal  up  in  .si- 
lence, and  not  to  uttei:.  -Therefbre  they  were 
not  Popish  mysteries,  to  be  delivered  by  tra- 
dition, but  certain  secret  judgments  of 'God, , 


which  were  revealed  to  John,  lor  his  confir- 
in:ition  in  the  faith,  but  not  to  be  ixiirrHM-d 
lor  the  instruction  of  the  church,  "  For  that 
it  should  not  be  profitable  to  make  ihein 
known,"  saith  Arcthas,  "  before  the  last 
times,  seeing  Daniel  also  was  willed  to  seal 
up  such  sayings."  Therefore  this  place  will 
not  serve  to  give  credit  to  your  unwritten  ve^ 
rities. 

9.  The  word  of  God  is  also  sweet  in  prac- 
tice, to  them  that  are  endued  with  the  Spirit 
of  God,  although  mortification  be  most  bitter 
to  the  flesh,  and  outward  man.  But  it  is  said 
here  to  be  bitter  in  the  belly,  because  he 
might  not  keep  close  the  knowledge  of  those 
things,  that  were  to  be  revealed,  but  publish 
it  and  preach  it  abroad,  as  Ezek.  3. 

Chapter  11. 

2.  That  is  a  short  time  in  comparison  of 
the  eternal  reign  of  Christ.  The  -same  sea- 
son is  called  a  time,  and  times,  and  h;:ll  a 
time,  chanter  12.  14,  and  in  this  chapter  126U 
days,  and  three  years  and  a  half.  Therefore 
cannot  be  meant  of  three  common  years  and 
a  hall,  more  than  of  three  usual  days  and  a 
half  But  it  is  numbered  by  the  months  and 
days,  for  the  comfort  ofthe  faithful,  itiui  they 
may  be  assured  it  is  limited  by  G'tl,  and  but 
short  in  comparison  of  the  everlasting  king- 
dom of  Christ.  Hentenius,  a  Papist,  in  hia 
preface  to  his  translation  of  Arethas,  saith  : 
"It  is  not  possible,  that  Antichrist  in  so  short 
a  time  of  three  common  years  and  a  half, 
should  obtain  so  many  kingdoms  and  pro- 
vinces." Yet  our  Rhemish  Papists  force  not 
of  impossibilities,  so  they  might  have  an  ar- 
gument to  prove  that  the  pope  is  not  Anti- 
christ. 

3.  Christ  shall  have  his  two  witnesses  al- 
ways, even  in  the  hottest  persecution  of  An- 
tichrist. Therefore  there  is  no  need  of 
Enoch  and  Elias,  neither  doth  the  text  speak 
of  them.  The  coming  of  Elias  was  prophe- 
sied by  .Malachi  before  the  coining  of  Christ, 
and  accomplished  in  John  Baptist,  as  our  Sa- 
viour Christ  testifieih.  Matt.  n.  \2.  Bedein 
this  place  understandeth  "the  church,  liaht- 
encd  with  the  doctrine  of  the  New  and  Old 
Testament."  So  doth  the  conmieniary  that  is 
in  Augustin's  works-  Ambrosius  .\nsbert 
saith,  "  In  these  two  witnesses,  we  do  so 
take  Enoch  and  Elias,  the  one  before  the 
law,  the  other  in  the  law,  that  in  their  spe- 
cial persons  we  consider  the  whole  general, 
that  is,  the  holy  church  in  her  preachers." 
And  concerning  the  common  opinion  of  Enoch 
and  Elias,  it  hath  no  ground  in  the  .scripture. 
The  prophecy  of  iMalachi  was  fullilled  in 
John  the  Baptist.  Arethas  conlesseih  that 
there  is  no  testimony  of  Enoch  in  the  scrip- 
ture, but  that  he  was  translated,  which  proveth 
not  his  cominc  again.  Where  you  say,  chat 
they  live  in  Paradise,  you  shall  hear  what 
Victorin,  an  old  writer,  saith  upon  this  text. 
"  .Many  think  this  is  to  be  Elias,  or  Elisha, 
i>r  Sloses,  but  they  are  both  dead;  but  the 
death  of  Jeremy  is  not  found.  For  ail  our 
ancestors  have    delivered   by  tradilicm.  that 


393 


APOCALYPSE. 


this  is  Jeremy."  You  see  what  credit  is  to 
be  given  to  ancient  tradition,  without  the 
scripture,  and  how  certain  it  is  that  Enoch 
and  Elias  shall  come  again.  Augustin  saith 
not,  "  it  is  a  most  notorious  known  thing." 
But  that  the  Jews  shall  be  converted  to  Christ, 
before  the  day  of  judgment.  "  It  is  a  niatter 
very  common  in  the  speech  and  opinionof 
the  failhlul,  or  commonly  said  and  thought 
of  the  faithful."  But  that  opinion  true  or 
false  pertaineth  not  to  this  text,  where  the 
.fews  are  not  converted  ;  but  Antichrist  con- 
futed by  the  testimony  of  Christ's  witnesses. 
It  is  the  same  opinion  of  Elias,  to  come  be- 
fore the  judgment.  He  saith,  "  I  think  that 
Enoch  and  Elias  remain  in  the  body  :"  but 
of  their  coining  to  preach  against  Antichrist, 
he  speaketh  not.  Ilierom  also  thinkeih  they 
are  not  dead  :  but  of  their  coming  to  prophe- 
sying, he  saith  nothing.  EpinL  Gl.  But  Fs. 
20,  he  saith  that  the  remnant  of  the  Jews, 
shall  believe  in  the  end  by  Enoch  and  Elias, 
which  toucheth  nor  our  text  in  hand.  Am- 
orosius  indeed  understandeth  these  witnesses 
to  be  Enoch  and  Elias.  Ps.  45.  But  Hilary 
contendeth  that  they  must  be  "  Moses  and 
Elias.  And  these  two  prophets,"  saith  he, 
"  we  understand  to  be  they  that  shall  pre- 
vent his  coming,  w'hom  the  Apocalypse  of 
John  saith,  that  they  shall  be  slain  by  Anti- 
christ, although  there  have  been  divers  opi- 
nions of  many  men,  either  of  Enoch  or  of  Je- 
remy, because  that  one  of  them  must  die  as 
Elias.  But  we  cannot  corrupt,  with  the  opi- 
nion of  our  sense,  the  faith  ol  the  truth  which 
our  Lord  hath  revealed  to  the  three  fore- 
named  witnesses,  neither  think  that  any  other 
shall  come,  than  iliey  which  were  seen  to 
come  tor  the  confirmation  of  faith."  Yoii  see 
that  certain  iudgmeiit  is  to  be  taken  of  the 
authority  and[  opinions  of  the  fathers,  without 
the  scripture.  On  the  other  side.  Prosper 
maketh  no  Question,  but  they  shall  be  Enoch 
and  Elias.  Gregory,  and  Bede  in  Mark  9, 
speaketh  of  the  corning  again  of  Elias,  but 
never  a  word  of  Enoch.  Chrysostom  also 
thinketh,  that  Elias  shall  come  again  to  con- 
vert the  Jews;  but  of  Enoch  he  is  so  far 
from  affirming  that  he  shall  come,  that  he 
condemneth  it  of  curiosity  to  inquire  what  is 
become  of  him,  or  to  what  end  he  was  trans- 
lated. Hebr.  Horn.  22.  Gen.  Horn.  21.  The 
later  writers,  Oecumenius  and  Theophylact, 
follow  Chrysostom  for  Elias,  but  of  Enoch 
they  say  nothing  ;  Damascen  will  have  them 
both.  Thus  the  matter  is  not  so  clear  in 
the  opinion  of  antiquity,  as  the  Papists  would 
have  it  seem  by  the  multitude  of  their  quota- 
tions. 

But  you  will  prove  "  that  they  be  alive  in 
Paradise."  But  what  place  is  Paradise  but 
Heaven?  as  the  apostle  dcclareth,  2  Cor.  12. 
2,  and  4,  for  earthly  Paradise,  cither  by  the 
flood,  or  before,  was  defaced.  Now,  what 
doctrine  is  it  to  affirm,  that  men  in  mortal 
bodies  ascended  into  Heaven,  before  the  as- 
cen.sion  of  Christ,  I  leave  it  to  jhe  learned  to 
consider.  Your  proofs  are  like  your  doc- 
i«ne ;  *for  Ecciesiusticus  is  no  canonical  scrip- 


ture, neither  if  it  were,  is  it  truly  translated 
in  your  vulgar  Latin  text:  for  in  the  Greek 
there  is  no  mention  of  Paradise.  It  is  evi- 
dent indeed  that  Elias  was  taken  up  alive. 
Yea  because  it  was  said  expressly,  that  he 
was  taken  up  into  Heaven,  it  is  certain  that 
the  body  was  not  carried  into  Heaven  :  for 
Christ  was  the  first,  that  in  his  whole  huma- 
nity ascended  into  Heaven.  That  which 
Ireneus  saith  cannot  be  true,  because  he  saith 
they  were  translat(!d  into  the  earthly  Paradise, 
where  Adanr  was  first  placed,  and  that  Paul 
was  rapt  up  into  that  Paradise,  who  saith  ex- 
pressly, that  he  was  rapt  into  the  third  Hea- 
ven, which  is  figuratively  called  Paradise, 
because  it  is  a  place  of  felicity,  as  was  that 
earthly  garden  which  God  planted  in  Eden. 
The  testimony  of  the  ancients,  which  he  al- 
legeth  for  a  proof,  is  no  better  than  the  like 
tradition  of  theirs,  that  our  Saviour  Christ 
"  was  above  fifty  years  of  age."  Lih.  2.  cap. 
39.  Justin,  or  whosoever  was  the  author  of 
those  questions,  thinketh  not  only  Enoch  and 
Elias  to  be  alive,  but  also  all  those  whose 
bodies  arose  at  the  resurrection  of  Christ,  to 
be  changed  together  at  his  coming:  by 
which  opinion  he  overthroweth  your  opinioii, 
who  hold  that  they  shall  be  slain  by  Anti- 
christ, The  testimonies  of  scripture  which 
you  allege  are  altogether  against  you.  Ma- 
lachi  speaketh  but  of  one  coming  of,  Elias, 
which  the  Angel,  Luke  1.  17,and  Christ  him- 
self, Matt.  11.  14,  inid  cap.  17.  12,  interpret  of 
John  Baptist.  So  doth  Hierom  upon  Mala- 
chi,  ascribing  the  opinion  of  his  coming  in 
the  flesh  to  Jews  and  Jewish  heretics. 

That  which  deceived  Chrysostom,  and  other 
of  the  ancient  fathers,  to  think  that  he  should 
come  in  person,  w^as  the  corrupt  translation 
of  the  Septuagint,  where  instead  of  Elias 
the  propliet,  as  it  is  in  the  Hebrew,  they  did 
read  "  Elias  the  Tishbite  :"  upon  which  ad- 
dition, Chrysostom  groundeth  that  opinion  in 
Matt.  Horn.  '5S.  As  though  the  prophet  must 
needs  mean  Elias  in  person,  and  not  in  spirit 
and  office  only,  because  he  nameth  his  coun- 
try, whereas  Malachi  hath  not  that  addition, 
"  the  Tishbite  :"  neither  in  the  Hebrew  nor 
in  the  vulgar  Latin,  nor  in  Hierom's  transla- 
tion. In  the  latter  he  must  be  understood 
according  to  the  prophe(!y  of  Malachi,  ex- 
pounded of  John  the  Baptist,  or  else  he  hath  no 
ground  of  his  saying.  Hippolitus  hath  more 
fables  than  that  of  Enoch  and  Elias,  for  he 
hoideth  that  Antichrist  shall  be  a  devil  in- 
carnate, and  that  not  only  Enoch  and  Elias, 
but  "John  the  Divine,"  the  writer  of  this 
Apocalypse,  shall  also  come  with  them  be- 
fore the  second  coming  of  Christ.  Let  the 
reader  therefore  judge,  whether  we  be  con- 
tentious and  incredulous,  because  we  yield 
not  to  these  various,  inconstant,  and  fabulous 
opinions  of  many  of  the  ancient  fathers;  or 
rather  whether  you  would  not  make  the 
world  secure  of  the  second  coming  of  Christ, 
which  confirm  such  fantasies,  that  it  might  be 
thought  Antichrist  is.notyet  come. 

8.  Jerusalem  is  not  the  city  of  Antichrist, 
but  Rome,  by  authority  of  which  city,  Christ 


APOCALYPSE.  399 

himself,  as  you  confess,  cap.  17,  was  put  lo  some  worlds  known  neither  to  their  friends 
death,  so  also  he  is  often  crucified  ni  his  nor  foes ;"  it  is  false,  for  the  true  membt- rs 
members.  Hierom,  Ep.  17,  contendeth,  that  of  the  church  were  known,  thoufili  nut  al- 
this  place  cannot  be  understood  of  .lerusaleni.  ways  to  their  enemies.  For  this  Hight  into 
The  comment  in  Augustin,  interpretcih  tiie  the  wilderness  is  granted  to  the  church  for 
streets  ot  the  preat  city,  the  midst  of  the  her  persecution  from  the  tyranny  of  Anti- 
church.  Bade,  the  city  of  the  ungodly  ;  but  ail  christ,  who  would  not  cease  to  persecute  her, 
the  ancient  iiiterpretors  agree,  that  the  chief  it  she  were  within  his  reach  and  knowledge, 
reign  of  Antichrist  shall  be  at  Rome.  j  But  that  tiiere  were  such  com|)anic8,  it  is 

18.  God  repayeththe  reward  which  he  pro- 1  manifest  by  this,  that  they  iiave  been  openly 
miseth  of  his  mere  mercy,  not  which  men  de- 1  known  in  these  days  to  have  had  their  con- 
serve by  the  merit  of  their  works.  For  all  j  tinuance  in  Moravia,  Bohemia,  Calabria,  Pied- 
his  Saints  are  justified  freely  by  his  grace  |  mont,  and  other  places.  B'  you  follow  other 
through  fiith,  without  respect  of  the  merit  of  I  allegorical  senses,  you  must  be  enforced  to 
their  works.  Rorn.  3.  24.  "  There  is  no  hire,"  j  give  over  your  fantasy  of  tliree  vulgar  years 
saith  Hdary,  "of  a  gift,  because  it  is  due  of  i  and  a  half,  to  be  tlie  time  of  Antichrist's  reign, 
the  work,  but  God  hath  given  a  free  reward !  which  yet  before  you  make  to  be  so  plain, 
to  all  men,  by  justification  of  faith."  In  Mall,    that  you  count  us  exceedingly  blind  with  ma- 


lice that  will  not  see  it. 

7.  Michael  both  here  and  Daniel  10,  signi- 
fieth  Christ,  which  is  Lord  of  the  angels :  for 
the  angels  cannot  be  said  to  be  any  other  Mi 


cap.  20. 

Chapter  12. 
6.  The  author  of  the  comment  in  Augustin 
saith,  that  the  time  mentioned  in  tlie  14th  |  chael's  angels,  but  only  the  angels  of  God 
verse,  signifieth  a  year  and  a  hundred  years,,  and  Christ.  The  author  of  the  commentary 
by  whose  account,  the  persecution  of  Anti-  under  Augusiin's  name  saith:  "By  Michael 
christ  should  be  three  hundred  and  fifty  years,  understand  thou  Christ."  But  it  is  a  weighty 
And  indeed  from  the  time  of  the  ciiasing  note,  "to  mark  the  cause  why  Michael  is 
away  of  the  ciiurch  into  desert  fjlaces,  when  commonly  painted  fighting  with  a  dragon." 
the  pope  by  cruel  wars  and  tyranny  banished    But  if  it  he  of  this  vision,  your  painters  "have 


the  faithful  whom  lie  persecuted  by  the  names 
of  Waldenses,  Albigenses,  Pauperesde  Lug- 
duno,  Picardi,  &c.  unto  the  time  that  the  gos- 
pel be^an  again  to  be  openly  professed  by 
WiclifT  and  others,  it  is  about  the  time  of 
350  years :  but  thereof  we  may  not  rashly 
judge.  Bede  saith  :  "  By  the  number  of  these 
days  which  maketh  three  years  and- a  half, 
the  Holy  Ghost  cornprehen'deth  all  the  times 
of  Christianity,  because  Christ  whose  body 
the  church  is,  preached  so  long  in  the  flesh." 
14th  verse,  "  He  designeth  the  whole  time  of 
the  church  comprehended  before  in  the  num- 
ber of  days."  Ambrosius  Ansbert  saith  : 
"The  number  of  1260  days,  in  whicli  the  wo- 
man tarrieth  and  is  fed  in  the  wilderness,  dotii 
so  signify  the  course  of  preaching  or  end  of 
persecution,  in  which  the  old  enemy  is  per- 
mitted to  rage  against  the  holy  church  by  that 
damned  man  whom  lie  shall  possess;  that 
nevertheless  it  comprehendeth  the  beginning 
either  of  the  preaching  or  of  the  persecution 
in  which  Christ  began  to  preach  and  sufier  : 
yea  the  whole  time  of  this  present  life  which 
IS  between  the  beginning  and  the  end.'  Ru- 
pert expoundeth  these  days  for  so  long  time, 
as  the  church  being  a  stranger  in  the  world, 
suffereth  persecution.  Haymo  saith,  it  may 
be  referred  unto  all  the  time  from  tlie  ascen- 
sion of  Christ  to  the  end  of  the  world.  But 
in  this  desert  you  say,  the  true  church  "shall 

not  decay,  (fee.  in  faith  or  degenerate  and  fol-    

low  Antichrist."  No  verily,  the  true  church  bylon,  ^/)oc.  17,  is  the  city  of  Rome,  upholden 
of  God's  elect,  shall  always  continue  constant  by  this  beast,  where  the  .seven  heads  be  also 
and  sound  in  faith,  in  all  articles  necessary  to  expounded  to  be  seven  hills  upon  which  the 
salvation:  neither  do  we  ever  sav  otherwise,  woman  siiteth,  which  woman  is  there  also 
But  the  greatest  part  of  the  visible  church,  said  to  be  tlic  "great  city,  which  hath  domi- 
shall  be  seduced  bv  Antichrist,  as  it  is  mani-  nion  over  the  kmss  of  the  earth,  which  can 
fast  here,  and  2  Thns.  2.  Where  you  say,  be  none  other  but  the  city  of  Rome  :  tor 
"the  hid  company  that  we  speak  of  was  for  1  Rome  only  had  the  kingdom  at  that  time. 


forgotten  the  dragon's  seven  heads  with  dia- 
dems and  ten  horns  :  for  they  paint  the  dragon 
with  one  head  only.  And  they  give  Michael 
a  pair  of  scales  or  balances  in  his  hand  to 
weigh  souls  in,  which  I  marvel  if  you  can  de- 
fend also  by  the  scriptures. 

14.  You  may  as  well  say  that  Antichrist's 
reign  shall  be  but  three  days  and  a  half  But 
the  vision  comprehending  generally  all  the 
persecution  that  Satan  shall  raise  against  the 
church,  from  the  ascension  of  Christ  to  the 
end,  doth  manifestly  confute  that  fantasy  of 
three  common  years  and  a  haiti  which  the 
Holy  tihost  mc'aneth  of  half  a  mystical  or 
proplietical  week,  the  measure  whereof  is 
known  only  to  God.  .\nd  therefore  it  is  some- 
times numbered  by  1260  days,  sometimes  by 
42  months,  sometimes  by  three  days  and  a 
half,  and  here  indefinitely  a  time  and  times, 
and  half  a  time. 

15.  When  the  devil  cannot  prevail  against 
the  whole  church,  to  root  her  out  of  the  earth, 
he  assaulteth  the  several  members  of  her, 
which  are  her  seed  in  every  age  ;  and  sodoth 
Bede  expound  it. 

Ch.\pter  13. 
1.  This  beast  by  consent  of  the  most  ancient 
interpreters,  and  other  lathers  of  the  primi- 
tive church,  is  the  "  Roman  Empire,"  as  it 
is  enemy  to  God  and  Christ  :  one  of  the  heads 
whereof   is  Antichrist.    "  The  whor.    ofBa- 


100 


APOCALYPSE. 


These  seven  kings  are  the  seven  principal 
heads  ot  eoverntiient  of  the  Roman  Empire, 
whereol  five  were  abolished  before  Christ, 
one,  which  was  of  the  heathen  Emperors, 
was  present,  and  the  seventh  then  to  come  is 
the  Pope  which  is  Antichrist.  They  that 
worship  Antichrist,  worship  the  devil,  not  in 
their  intent,  for  Antichrist  boasteth  himself  to 
be  God,  but  because  they  worship  him  who 
hath  his  power  of  the  devil,  and  strveth  tlie 
devil  in  deceiving  the  world. 

3.  This  is  the  universality  that  the  Papists 
bra^  of,  when  all  the  earth  is  in  admiration 
of  the  lying  signs  and  false  miracles  of  Anti- 
christ: whereas  the  doctrine  of  the  gospel, 
being  confirmed  by  the  miracles  of  Christ  and 
his  apostles,  hath  no  need  of  any  other  mira- 
cles. 

6.  The  whole  religion  of  popery,  is  nothing 
but  blasphemy  against  God  and  Christ,  and 
his  church,  and  the  blessed  angels  and  saints, 
that  dwell  in  heaven:  while  they  teach  that 
God  only  doth  not  properly  remit  sins,  is  not 
only  to  be  served,  Christ  is  not  our  only  High 
Priest  after  the  order  of  Melchisedec.  The 
Mass  is  a  sacrifice  propitiatory  for  the  quick 
and  the  dead,  the  angels  and  saints  are  medi- 
ators and  advocates',  the  Virgin  Mary  may 
command  her  Son  by  her  motherly  authoriry. 
The  blood  of  Thomas  is  meritorious  of  the 
kingdom  of  heaven  for  all  men  that  will  pray 
to  ascend  thither  by  it ;  with  innumerable  like 
blasphemies.  The  true  church  of  God  that 
ascribeth  all  honour  and  glory  of  our  salva- 
tion to  God  only  and  Christ  our  Saviour,  the 
Aniichristians  blaspheme  to  be  heretical,  and 
persecute  with  fire  and  sword. 

11.  You  know  that  Calvin  and  the  rest, 
whom  you  call  Arch-heretics,  do  work  no 
miracles,  therefore  they  cannot  be  this  false 
prophet. 

14.  They  that  refuse  to  worship  Christ's 
image,  because  God  hath  forbidden  to  wor- 
ship any  images,  Ex.  20,  will  never  worsiiip 
the  image  of  Antichrist :  no  though  it  be  not 
a  dead  image,  but  have  a  spirit  and  do  speak, 
as  the  Pope's  legates  and  deputies  in  every 
city  do,  which  be  nothing  else  but  the  image 
of  Antichrist.  But  it  is  a  very  strange  argu- 
ment ihat  you  make  in  defence  of  the  wor- 
shipping of  Christ's  image  :  "  As  the  making 
and  honouring  of  Antichrist's  image,  is  not 
against  the  honour  of  Antichrist,  biit  wholly 
for  it,  and  likewise  of  Nebuchadnezzar's 
image:  so  is  the  honour  of  Christ's  image, 
the  honour  of  Christ  himself,  and  not  against 
him."  A  very  good  similitude,  if  Christ  had 
commanded,  and  not  forbidden  such  honour 
to  be  given  unto  him:  "You  shall  not  do  so 
to  the  Lord  your  God,"  T)eul.  4.  23,  and  cap. 
12.4.  Therefore  you  might  better  conclude. 
Ah  the  worship  of  Antichrist's  image,  and  of 
Nebuchadnezzar's  image  is  idolatry  and  false 
worship,  so  the  worshipping  of  the  image  of 
Christ,  or  of  any  of  his  saints.  It  is  therefore 
o_  mad  imacinalion  of  the  Papists,  lo  think  that 
ChriHt  will  i)e  worshipped  with  images, 
which  he  hath  expressly  forbidden  to  be  made  j 
in  any  use  of  religion:  and  if  they  were  not  I 


made  like  to  those  things  which  they  worship, 
as  the  prophet  denounceth  to  idolaters,  that  is 
void  of  sense  and  understanding,  as  their 
images  be  which  they  worsiiip,  tiiey  would 
not  lor  shame  defend  such  gross  idolatry,  to 
be  the  true  worship  of  God. 

17.  Antichrist  by  his  triple  crown,  signi- 
fieth  the  triple  honour  he  usurpeth  against  the 
honour  of  Christ.  Thp  triple  honour  of 
Christ,  is  that  he  is  our  c.  !y  Sovereign  King, 
High  Priesi,  and  Prophti  in  Religion.  Ot  all 
which  honour  the  Pope  doth-  so  go  about  to 
spoil  him,  while  he  challengeth  that  he  him- 
self is  the  supreme  head  of  the  universal 
church,  the  highest  priest  in  the  same,  and 
the  only  prophet  that  cannot  err.  Instead  of 
which  triple  honour  due  to  Christ  only,  he 
assigneth  to  him  a  rood  or  crucifix,  a  supersti- 
tious mark  of  his  Cross,  and  the  wearing  of 
the  name  of  Jesus  in  men's  caps,  the  pyvver 
and  virtue  whereof  he  hath  driven  out  of  their 
hearts.  So  usurping  the  true  honour  of  Christ, 
he  scorneth  him  rather  than  honoureth  him, 
with  dead  images,  vain  signs,  and  supersti- 
tious abusing  of  his  Holy  and  Mighty  name  : 
as  the  soldiers  did  when  they  crowned  him 
with  thorns,  clothed  him  in  a  robe  of  purple, 
and  gave  hirh  a  reed  in  his  hand  instead  of  a 
scepire.  Yet  the  Pope  alloweth  ■  none  of 
these  counterfeit  honours  to  be  proper  to 
Christ.  For  every  saint  hath  his  image,  many 
saints  have  their  characters,  especially  Peter 
his  cross  keys,  and  Mary  hath  her  name  com- 
monly, where  Jesus  hath  his.  He  brought 
the  world  to  that  state,  that  no  man  might 
have  any  worldly  aflairs  therein,  e.xcept  he 
acknowledge  the  Pope's  cross  keys,  that  is  his 
authority  or  his  sovereignty,  or  himself  to  be 
a  member  of  the  Romish,  Italian,  or  Latin 
church.  In  which  is  contained  the  number 
of  his  name.  But  the  proiestantsin  defacing 
the  idols,  and  abolishing  the  superstitious 
abuse  of  the  sign  of  the  Cross  and  name  of 
Jesus,  have  taken  away  the  derision  and 
mockery  of  Antichrist,  which  is  contrary  to 
the  word  of  God,  that  they  might  restore  to 
Christ  his  true  honour  that  is  due  to  him,  as 
King,  Priest,  and  Prophet,  according  to  the 
holy  scriptures. 

18.  As  rashness  is  always  condemned,  so 
arc  we  here  e.\horted  with  wisdom  and  un- 
derstanding to  count  the  number  of  the  beast, 
which  is  not  innumerable,  but  the  number  of 
a  man,  such  as  by  man's  understanding  may 
be  found  out,  especially  when  we  see  the 
prophecy  in  all  other  notes  of  Antichrist,  to 
be  fulfilled  in  the  Pope. 

It  cannot  be  proved  that  Antichrist  must  be 
one  particular  person,  and  not  a  number  or 
succession  of  men  in  one  degree,- because  his 
name,  and  the  particular  number  and  the 
characters  thereof  be  insinuated.  But  con- 
trawise,  jt  is  manifest  by  this  place,  that  An- 
tichrist is  not  one  particular  person.  The 
benst  by  all  reason  and  circumstances,  by 
the  description  in  Daniel,  and  by  the  consent 
ofthc  best  and  most  ancient  Interpreters,  is 
the  Roman  Empire,  the  number  of  whose 
name  is  here  offered  to  be  counted.    But 


APOCALYPSE. 


401 


taking  the  beast  as  you  do,  for  the  universal 
company  of  the  wicked,  which  hath  seven 
heads,  whereof  Antichrist  is  the  last:  seeing 
you  confess  six  of  them  to  be  no  singular  per- 
sons, but   whole   Slates  and  successions  of 
men  that  have  persecuted  the   church,  and 
the  sixth  to  be  the  state  of  the  Roman  Empe- 
rors ;  how  can  the  seventh   be  taken  for  a  | 
singular  person,  more  than   the   other  six  ?  i 
Therefore  there  is  no  way  lor  you  to  avoid,  | 
but  as  the  Heatlien  Emperor  of  Rome  was 
the  sixth,  so  the  apostatical  Pope  of  Rome  is 
the  seventh. 

That  you  say  the  Pope  is  Christ's  Vicar, 
and  successor  of  the  chief  of  the  apostles,  is 
nothing  but  beggarly  demanding  of  the  whole 
matter  in  controversy.  Neither  doth  the  de- 
scription of  Antichrist,  2  Thess.  2.,  prove  that 
he  is  one  singular  man.  Neither  can  the 
abolishing  of  idolatry  and  superstition,  where- 
by Christ's  honour  is  defaced,  make  a  way 
for  Antichrist,  who  hat!)  invented  such  means 
to  dishonour  Christ,  and  to  advance  himself. 
"  But  il  the  Pope  had  been  Antichrist,"  you 
say,  "and  revealed  so  long  ago,  we  should 
have  known  the  number  of  his  name  agreeing 
unto  him."  So  we  do,  as  it  was  found  out 
soon  after  this  prophecy  was  written,  as  it  is 
testified  by  Ireneus.  That  Anticlirist  shall 
set  up  his  name  in  every  place,  as  you  set  up 
the  name  of  Jesus,  is  a  vain  fantasy,  and 
hath  no  proof  out  of  the  scriptures.  We  have 
found  indeed  the  wliole  order  of  popes  since 
they  have  usurped  that.  Antichristian  name, 
to  be  Antichrist,  even  by  the  judgment  of 
Gregory  Bishop  of  Rome  ;  and  many  of  his 
predecessors,  fore  workers  toward  his  king- 
dom, especially  those  that  forged  the  decree 
of  the  Bishop  oT  Roine's  primacy,  whicliwas 
discovered  in  the  council  of  Africa.  Yet 
that  all  the  rest  from  Peter  were  foreworkers 
toward  the  kingdom  of  Antichrist,  we  neither 
say  nor  think,  for  many  of  them  doubtless 
were  true  bishops,  faithful  teachers,  and  con- 
stant martyrs. 

18.  It  is  true  that  many  names  may  be  in- 
vented, whose  letters  make  this  number,  but 
the  Spirit  of  God  speaketh  not  of  feigned 
names,  nor  biddeth  men  to  feign  names  that 
have  this  number  in  it,  for  thereof  can  coirie 
nothing  but  uncertainly.  But  he  willelh  him 
to  count  the  number  of  his  name,  which  then 
the  beast  had  :  which  name  many  of  the  faith- 
ful before  Ireneus'  time  judged  to  be  hiTuvoi. 
Ireneus  affirmeth  that  "  it  was  very  like  to 
be  so  indeed,  because  the  most  true  kingdom 
hath  that  name  :  for  they  be  Latins,"  saithhe, 
"which  now  do  reign,"  lib.  5.  By  which  we 
note,  that  his  judgment  was,  that  Antichrist 
should  be  no  singular  m;in,  but  an  order  and 
succession  of  men  :  that  the  beast  then  reign- 
ed in  the  heathen  emperors  which  afterward 
should  reign  in  Antichrist.  The  toy  of  Lu- 
ther's name  is  worthy  to  be  laughed  at,  see- 
ing it  is  no  hard  matter  to  draw  any  man's 
almost  to  it :  if  you  change  the  letters  at  your 
pleasure,  and  take  upon  you  to  know  a  man's 
name  better  than  himself.  But  yon  say  it  is 
most  absuid  folly  to  apply  the  .word  Lateinos 


to  the  pope.  And  why  so  1  pray  you,  is  not 
he  a  Latm  as  well  as  the  Roman  Emperor? 
Your  reason  is,  that  neither  the  whole  order, 
nor  any  particular  Pope  was  so  called.  For 
any  particular  Pope  we  strive  not,  but  is  not 
the  1  0))e  head  of  the  Latin  cimrch,  as  ihe  Em- 
peror was  of  ih(j  Latin  Empire  ?  Tiicretorc 
il  tlie  Emperor  migiit  be  called  Lateinos,  by 
Ireneus'  judgment,  uuich  more  the  Pope,  who 
is  so  mucii  a  Latin,  that  lie  will  allow  no  ex- 
ercise of  religion,  but  in  Lati>j ;  that  he  con- 
demneth  the  Greek  church,  because  il  will 
not  be  subject  to  his  Latin  law  ;  which  hath 
caused  all  private  men  to  pray  m  Latin  ; 
which  alloweth  no  translation  of  liie  scrip- 
ture as  authentical,  but  his  Latin,  no  not  the 
origiiuil  of  Hebrew  and  Greek,  which  he 
blasphemeth  to  be  corrupted  :  and  therefore 
must  give  place  to  liis  Latin.  Insomuch 
that  the  setter  forth  of  the  Compiutensian  edi- 
tion, in  his  preface  to  him,  saith,  "  He  placed 
I  lie  Latin  text  between  the  Hebrew  and 
Greek,  as  Christ  between  two  thieves."  It  is 
so  notorious  that  he  is  the  head  of  the  Latins, 
that  the  ignorant  people  know  no  other  pro- 
per (litrerence  of  his  religion  but  that  it  is 
Latin.  That  Ireneus  applied  that  name  to 
the  state  of  the  Heathen  Emperors,  it  was 
right,  for  then  the  sixtii  king  reigned  :  and 
Antichrist  the  seventh  head  of  the  Latin  beast 
was  not  come,  as  he  is  now  in  the  Papacy. 
That  he  preferreth  the  name  Titan,  it  waa 
because  he  saw  not  the  I'uKilling  of  the  pro- 
phecy in  the  coming  of  Anticlirist,  the  accom- 
plishment whereof,  lie  willed  men  to  wait  for, 
that  they  be  not  deceived  by  the  conjectures 
of  divers  names.  But  now  that  Antichrist  is 
come  and  discovered,  we  see  plainly  that 
iMleitios  is  his  name.  Yea  we  see  that  n^it-i 
the  Hebrew  name  of  the  beast  signifying 
Roman,  hath  the  same  number :  and  it  is  not 
by  change  that  Ecclesia  Italica  in  the  account 
of  the  Greek  letters  fuifilleih  the  same  num- 
ber. The  time  of  his  manifestation  also 
falling  about  that  year  of  our  Lord  GCfi,  espe- 
cially the  composition  of  the  Latin  service 
i  hy  Pope  \'italian  to  be  observed  in  all  regions 
subject  to  the  Romish  tyranny.  What  time 
also  Constantius  the  Emperor  having  remo- 
ved the  chief  ornaments  of  the  ancient  Em- 
pire of  Rome  to  Constantinople,  left  the  city 
of  Rome  to  the  Pope's  pleasure,  makeih  for 
the  better  understanding  of  this  number. 
Thai  you  discharge  Luther  of  his  ditrnity  of 
Antichrist,  he  is  much  beholiirn  to  you. 
But  if  you  will  make  him  undoubtedly  one 
of  his  precursors,  you  must  prove  his  doc- 
trine against  Popery,  to  be  contrary  to  the 
scriptures. 

CiiArrr-R  14. 
4.  This  place  proveth  not  one  state  of  life 
I  more  excellent  than  another  ;  lor  all  the  elect 
1  are  such  virgins  as  be  here  spoken  of,  as  you 
confe<i.'>  in  your  note. 

t     8.  Rome  i.^  the  second  Bnhylon,  saiih  Ans- 
I  bert,   as   is  plainly  declared    in   chapter   17, 
which  is  the  citv  of  .Viuichrist. 
I     12.  Faith  without  works  doth  justify  before 


402 


APOCALYPSE. 


God :  yet  the  keeping  of  God's  command- 
ments is  necessary  for  tliem  that  shall  be 
saved  after  they  believe,  though  no  man  in 
this  life  fulfil  tliem  perfectly. 

13.  Though  Heza  doth  translate  it  so  as  it 
seemetli  to  pertain  only  to  martyrs,  yet  the 
phrase  doth  not  necessarily  import  so  much, 
for  then  he  would  have  saici  rather,  which  are 
killed  or  slain  for  the  Lord.  To  live  in  the 
Lord,  or  in  Christ  Jesus,  is  a  phrase  of  scrip- 
ture, signifying  to  live  godly,  and  in  the  laith 
of  Christ,  2  Tim.  3.  12,  so  to  die  in  the  Lord, 
signifieth  to  die  in  the  faith  of  Christ,  as  1  Thes. 
4.  16,  the  dead  in  Christ,  arc  called  all  that 
liave  died  in  the  faith  of  Christ  before  his 
coming  to  judgment.  Therefore  they  that 
die  in  the  Lord,  are  not  they  only  that  die  for 
the  Lord's  cause,  but  all  that  die  in  the  faiih 
of  Christ,  who  arc  to  be  comforted  against 
the  troubles  of  this  life,  and  the  persecution 
of  Antichrist,  and  not  they  only  whom  Anti- 
christ shall  kill  and  murder,  but  even  they 
also  that  for  the  Lord's  cause  are  killed  all 
the  day  long,  and  accounted  as  sheep  of  the 
slaughter,  which  is  the  condition  of  all  God's 
children  in  this  life.  Seeing  then  this  blessed- 
ness pertaineth  to  all  that  die  in  the  faith  of 
Christ,  there  is  no  purgatory  pains  for.  them 
after  this, life,  nor  any  need  of  prayers.  By 
that  which  Augustin  saiih  of  the  memory  of 
martyrs  used  m  his  time,  if  we  compare  it 
with  the  elder  usage,  in  which  they  oflered 
sacrifice  for  patriarclis,  prophets,  martyrs,  and 
all  the  elect  departed :  as  appeareth  by  Cy- 

firian,  Ep.  38.  Epipka.  hmr.  74,  and  the  old 
iturgies:  it  is  easy  to  gather,  that  the  ancient 
memories  and  oblations  for  the  dead,  were 
neither  masses  nor  prayers,  but  prais<^s  and 
tanksgiving,  thotigh  afterward  by  little  and 
little,  the  superstition  of  praying  for  the  dead, 
and  the  opinion  of  purgatory  began  to  be  re- 
ceived. Purgatory  was  not  confirmed  in  Au- 
"ustin's  time,  as  appeareth  by  his  doubting 
Uiereof  in  some  places.  Ench.  ad  Laurent, 
cap.  C9.  De  fide  et  oper.  cap.  16.  De  octo  Quepst. 
Dulc.  q.  1,  and  his  utter  denying  of  a  third 
place  :  Hypofriioslic.  lib.  5.  De  verb.  Apost.  ser. 
14.  You  confess  the  place  maybe  understood 
of  all  that  die  in  the  favour  of  God  :  you  say, 
that  though  they  be  in  purgatory,  they  rest  in 
peace  according  to  Augustin's  words.  But 
those  words  of  Augustin  do  confute  your  pur- 
gatory, where  there  is  no  more  rest  than  is 
in  hell,  if  we  believe  your  fables  of  your  tor- 
ments of  i)urgatory,  which  tell  us  that  they 
differ  only,  in  that  the  one  is  temporal,  the 
other  eternal.  They  that  prayed  for  the  dead 
therefore  in  Augustin's  time,  cotmted  them  to 
rest  in  pence,  yet  to  be  delayed  of  their  bless- 
ed felicity  for  a  season  :  as  the  Grticks  do  at 
this  day  which  deny  your  purgatory,  yet  pray 
for  the  dead.  But  you  say,  they  rest  in 
peace,  because  "they  be  discharged  of  the 
trouble  of  this  life,"  <fcc.  A  miscr.nble  rest, 
to  be  discharged  of  the  common  afflictions  of 
this  life,  whereof  they  suffer  least,  whom  you 
affirm  to  go  to  purgatory,  to  be  tormented 
with  hellish  pains  after  this  life,  and  that  for 
eo  many  thousand  years  as  the  Pope's  par- 


dons are  able  to  release  them,  and  yet  will 
not  of  his  charity  give  them,  but  covetously 
selleth  theni.  "  But  it  is  more,"  you  say, 
".that  they  are  discharged  from  daily  danger 
of  sin  and  damnation,  and  put  to  infallible  se- 
curity of  eternal  joy,  with  unspeakable  com- 
fort of  conscience."  Verily,  the  elect  that 
are  justified  by  faith,  though  they  be  subject 
to  sin  of  infirmity,  yet  are  out  of  danger  of 
damnation,  even  whde  they  are  in  this  life, 
Rom.  8.  1,  and  of  sinning  unto  death,  1  John 
5.  18,  and  the  infallible  certainty  of  eter- 
nal joy,  with  unspeakable  comfort  of  con- 
science, they  have  also  in  this  life  by  the  tes- 
timony of  God's  Spirit.  Rom.  8.  16.  There- 
fore although  their  state  were  such  in  purga- 
tory, as  you  say,  yet  it  were  worse  than  the 
state  of  this  life,  in  which  be  all  the  good 
things  that  you  can  say  of  purgatory,  and  yet 
there  is  not  that  terrible  flame  and  torment 
which  you  say  is  in  purgatory. 

But  seeing  they  be  souls  and  not  bodies  that 
be  in  purgatory  :  1  marvel  how  they  can  have 
such  unspeakable  comfort  of  mind,  wherein 
they  suffer  such  intolerable  torments,  as  you 
hold  their  pains  to  be,  or  what  pains  thev  can 
suffer  in  their  souls,  which  enjoy  unspeakable 
comfort  in  their  conscience.  For  the  im- 
speakable  comfort  of  conscience,  will  over- 
come all  other  griefs  of  body  or  mind:  and 
the  discomfort  of  conscience,  is  the  greatest 
torment  that  the  soul  can  suffer.  As  for  your 
fables  of  burning,  and  scalding,  whipping,  and 
rackiuH,  yea,  freezing  of  souls  in  the  ice,  and 
such  like,  whereof  your  legends  and  prompt- 
uaries  are  full,  you  may  tell  to  old  wives  on 
winter  nights  by  the  fireside  :  but  men  indued 
with  knowledge  and  understanding  will  not 
be  persuaded  that  the  conscience  feeling  un- 
speakable comfort,  as  you  say,  can  be  tor- 
mented with  any  such  things.    Seeing  there- 

I  fore  the  Holy  Ghost  saith,  that  the  dead  in 
Christ  do  rest  from  their  labours,  it  is  certain 
they  feel  no  purgatory  pains  which  are  infi- 
nitely greater  than  any  labours  of  this  life,  if 
they  be  such  as  you  would  make  men  beheve 
they  are.  You  say,  "  the  adverb  doth  not  sig- 
nify properly  from  this  time  forward,  but  it 
noteth  together  the  time  past  with  the  time 
present."  John  useth  it  to  signify  from  this 
time  forward,  not  only  in  this  place,  but  also 
in  his  gospel.  John  1.  51.  Where  Christ  saith 
to  Nathaniel,  henceforth,  you  shall  see  hea- 
ven open,  &c.  where  he  doth  not  note  and 
join  the  time  past  with  the  time  present,  but 
speaketh  altogether  of  the  time  to  come  :  so 
he  meaneth,  that  from  their  death  forward 
they  arc  blessed,  and  rest  from  their  labours. 
.4  modo  turn  id  est  a  tempore  mortis  requiescere. 

I  Bede  w  hmicloaim.  But  that  the  apostle  doth 
not  mean  thev  should  be  blessed  because  they 
go  not  into  Limbics  pat  mm,  is  manifest  by  this 
reason,  that  all  that  went  to  Limbus  patrum  by 
your  own  confession  were  blessed,  were  in 
Abraham's  bosom,  and  in  happy  restj  and 
rested  from  their  labours,  therefore  they  en- 
joyed that  happiness,  which  is  here  pronounc- 
ed of  the  dead  in  the  Lord.  That  you  end 
Limhtis  patrum  at  Christ's  ascension,  and  hold 


APOCALYPSE. 


403 


that  Christ  by  descending  into  hell,  delivered 
the  fathers  thence  ;  I  marvel  where  you  place 
them,  for  those  forty  days  that  were  between 
his  resurrection  ana  ascension. 

If  any  of  the  elect  died  in  that  mean  time, 
how  they  were  delivered  out  of  Liynhus  pa- 
trum,  except  you  feign  that  Christ  descended 
to  hell  after  his  resurrection.  But  you  say  fur- 
ther, that  "such  as  have  died  since  Christ's 
ascension,  are  in  case  to  go  straight  to  bliss, 
except  the  impediment  he  in  tneniselves." 
But  the  Spirit  acknowledgeih  no  impediment 
of  bliss  of  tliem  that  die  in  the  Lord,  but  saith 
they  are  blessed,  that  are  dead  in  the  Lord. 
Whereas  if  there  had  been  any  other  impedi- 
ment, he  could  not  have  pronounced  them 
absolutely  blessed:  but  should  have  added 
the  exception  of  that  impediment,  whicli 
might  keej)  ihem  from  blessedness.  Whicii 
seeing  the  Spirit  mitlier  here,  nor  any  where 
in  the  scriptures  li.iih  declared,  it  is  but  a 
forged  impediment  tliat  taketh  away  the  joy 
and  comfort  whicli  the  Spirit  giveth  to  ail 
them  that  die  in  the  Lord.  This  blessedness 
therefore  is  absolute,  and  not  in  comparison 
nor  with  exception:  and  the  reason  of  their 
blessedness  is  added,  for  that  they  rest  from 
their  labours  and  troubles.  And  their  works 
follow  them  unto  everlasting  reward,  accord- 
ing to  (rod's  promise,  by  whose  grace  they 
have  been  justified  by  faith,  exercised  in  good 
works,  and  ended  their  course  in  the  Lord. 

Chapter  16. 

6.  This  revenge  is  before  the  latter  day, 
whereof  let  the  bloody  Papists  make  their  ac- 
count to  taste. 

9.  He  speaketh  of  the  reprobate  limbs  of 
Antichrist  being  alive,  for  they  that  are  dead, 
are  not  in  case  to  repent. 

19.  The  city  is  Rome,  and  the  commonality 
of  Papists,  that  hold  their  faith  and  religion  of 
that  city. 

ClUPTER  17. 

1.  The  final  damnation  of  the  whole  com- 
pany of  the  reprobate  is  described,  rap.  20. 
14,  ^c.  Thefefore  the  great  whore  in  this 
chapter  signilieth  the  congregation  of  Anti- 
christ, the  members  whereof  be  all  spiritual 
citizens  of  Rome  :  their  whole  faith  and  reli- 
gion, depending  upon  the  See  of  Rome,  and 
their  head  usurping  all  his  tyranny,  by  pre- 
tence of  right  of  that  city.  A  lively  image  ol' 
which  vision  God  made  manifest  to  the  whole 
world,  when  a  v/hore  was  made  head  of  the 
Romish  Church,  called  .John  the  Seventh, 
and  of  some  the  Eighth,  commonly  Pope 
Joan.  Which  so  wringeth  the  Papi.sts  at  the 
heart,  that  they  have  no  way  to  shift  it  ofT, 
but  by  impudent  denying  of  that  which  is  so 
notorious,  even  in  their  own  stories  of  their 
Popes'  lives. 

4.  In  the  end  of  Peter's  epistle,  for  a  poor 
help  to  prove  that  Peter  was  at  Rome,  you 
will  needs  have  [Babylon  to  be  taken  for 
Rome,  whereimto  indeed  the  consent  of  an- 
cient writers,  moved  wiih  the  light  of  this 
chapter,  agrecth.    Yet  can  it  neither  neces- 


sarily nor  probably  bo  gathered  but  of  that 
epistle,  seeing  there  appenreth  no  reason 
why  he  should  not  call  it  Rome,  being  tiint 
city  whereof  he  was  bishop,  if  we  believe  the 
papists,  and  which  should  be  the  head  of  the 
Clirisiian  religion,  and  the  Jerusalem  of 
Christians,  as  the  pajjists  afhrm.  There  ap- 
peareth  no  reason  why  he  should  refuse  to 
cull  it  Rome  :  especially  seeing  then;  is  no 
other  testimony  in  the  Acts  of  the  Apostles, 
of  his  coming  thither,  and  why  he  should  call 
it  by  the  odious  and  infamous  name  of  Huby- 
loii,  which  was  tiie  old  enemy  of  the  church, 
and  the  seat  of  Antichrist,  rather  than  Paul 
writing  to  the  Romans,  or  to  Timothy  of  his 
persecution  at  Rome.  Except  perhaps  by  the 
spirit  of  prophecy  lie  did  foresee  how  his  suc- 
cessors in  that  place  should  abuse  his  name, 
to  set  up  the  kingdom  of  Antichrist  there: 
and  for  that  cause  would  admonish  the  faith- 
ful, that  they  should  take  Rome  not  for  the 
Jerusalem  of  Christians,  but  for  Babylon  the 
city  of  Antichrist,  which  in  time  to  coine,  was 
to  be  revealed  in  that  place.  But  in  this 
chapter  where  Rome  is  most  plainly  descri- 
bed under  the  name  of  Babylon,  the  papists 
by  all  means  would  avoid  that  exposition,  be- 
cause they  see  manifestly  that  Babylon,  which 
is  Rome,  is  here  described  to  be  the  seat  of 
Antichrist. 

These  are  the  fellows  that  in  exposition  of 
the  holy  scriptures,  be  led  only  by  their  pre- 
judicate  opinions  and  heresies  to  which,  with- 
out any  reason  and  sincerity,  they  draw  all 
things.  If  you  mark  their  notes  from  the  be- 
ginning to  the  end,  you  shall  see  that  in  very 
few  they  have  any  colour  out  of  the  words  of 
the  text,  to  conclude  their  notes,  but  for  the 
most  part  they  bring  their  prejudicate  opi- 
nions to  the  text,  and  so  draw^  not  their  notes 
out  of  the  scripture,  but,  draw  the  scriptures 
to  their  opinions,  which  can  never  be  con- 
cluded out  of  the  scriptures.  As  for  Peter's 
being  at  Rome,  we  afhrm  it  cannot  be  proved 
out  of  the  scriptures:  yet  for  the  consent  of 
ancient  writers,  we  yield  unto  it,  as  to  a  mat- 
ter of  story,  but  no  article  of  our  faith.  If 
Peter's  being  at  Rome  were  ascertain  out  of 
the  scriptures  as  Paul's  coming  thither,  and 
being  there:  it  could  make  nothing  for  the 
Aniichrisiian  authority,  which  the  Popo 
claimeth  under  colour  of  his  being  there. 
Who  if  he  were  there,  was  the  chief  apostle 
of  the  circumcision,  and  not  of  the  Gentilec, 
as  is  manifest  by  the  holy  scripture,  T/o/.  2. 
What  prerogative  soever  he  had,  being  an 
apostle,  it  ceased  with  the  death  of  hl^<  per- 
son, as  the  aposileship  of  Paul,  and  ol  the 
rest:  although  the  fruit  o'i  their  labours  in 
preaching  and  writing  shall  continue  to  the 
end  of  the  world. 

Augustin,  you  say,  and  Arethas  expound 
not  this  place  of  Rome,  but  of  the  society  of 
the  ungodly.  Augustin  indeed  saith  often, 
that  Babylon  reprcseniPth  the  society  of  the 
unaodly,  as  Jerusalem  the  church  of  the  faith- 
fuCbnt  yei  he  aekn^wledgeth  ihe  old  cliy  ol 
Babylon  in  .\ssyria  to  have  been  the  head 
city  of  that  society  before  Christ,  and  fionw 


404 


APOCALYPSE. 


to  be  the  head  city  of  the  same  society  since  | 
the  coming'  of  Christ:  and  this  he  doth  com- 
monly insinuate  in  his  hooks,  De civit.  Dei. 
Among  wiiich  tliis  one  testimony  shall  serve 
us  to  repeat.  "  We  ought  where  need  is  to 
make  report  of  the  Assyrian  kings,  that  it 
may  appear  how  Babylon  which  was  the  first 
Rome,  coineth  fortii  in  the  world  with  this 
stranger  the  city  of  God.  The  afTairs  which 
we  must  enter  into  this  book,  (or  the  compa- 
rison of  both  the  cities,  the  earthly  and  the 
heavenly,  we  must  take  out  of  the  Greeks 
and  Latins,  where  Rome  itself  is,  which  is 
the  second  Babylon."  Therefore  rnost  evi- 
dently, as  old  Babylon  of  the  Assyrians  was 
the  head  of  the  society  of  tlie  impious, 
against  the  church  of  the  Jews:  so  Rome  of 
the  Latins  is  the  head  of  the  society  of  the 
ungodly,  against  the  church  of  the  Christians. 
For  this  cause  he  calleth  Rome  another  Ba- 
bylon, the  second  Babylon,  the  Western  Ba- 
bylon, the  daughter  of  the  elder  Babylon. 

Concerning  Arethas,  as  he  took  his  com- 
mentary out  of  the  ancient  Greek  writers,  so 
he  cannot  dissemble  their  judgment,  that  by 
Babylon  is  signified  old  Rome.  But  being  a 
Grecian,  living  far  from  Italy,  and  out  of  the 
tyranny  of  the  Romish  Antichrist,  and  know- 
ing more  disorder  in  Constantinople,  in  his 
time,  than  he  did  in  Rome,  he  deelareth  that 
in  his  opinion,  it  signifieth  rather  Constanti- 
nople, which  was  called  new  Rome,  than  old 
Rome  in  Italy.  Yet  because  all  things  could 
not  agree  to  Constantinople,  he  inclineth  to 
that  opinion,  that,  Babylon  signifieth  the 
world  of  wicked  men.  Nevertheless  he  con- 
fesseth  :  "That  other  writers  having  discuss- 
ed this  revelation,  have  interpreted  it  to  be 
old  Rome,  or  a  universal  kingdom,  which 
extendeth  to  the  second  coming  of  our  Lord." 
In  the  end  he  leaveth  it  to  the  reader's  discre- 
tion to  take  it  for  old  Rome  or  new  Rome,  or 
the  time  of  the  life  of  Antichrist.  Therefore 
neither  Augustin  nor  Arethas  deny  it  to  be 
expounded  of  Rome,  but  rather  confirm  that 
most  ancient  exposition,  which  also  is  clear 
by  the  text  itself,  verse  9,  and  18.  Later  wri- 
ters, that  lived  under  the  tyranny  of  the  Ro- 
mish Antichrist,  were  glad  to  wrest  it  anj^ 
whither,  rather  than  to  incur  the  hatred  of 
Rome,  by  denyphering  it  to  be  the  city  of 
Antichrist.  Yet  sometimes  there  have  not 
wanted  they  that  have  been  bold  to  tell  the 
Pope  openly,  that  Rome  is  Babylon.  The 
church  of  Leodium  being  miserably  afflicted 
by  Pope  Paschal  the  second,  doth  thus  write 
against  him."  "In  times  past  I  was  wont  to 
interpret,  that  Peter  by  Babylon  would  signi- 
fy Rome,  because  Rome  at  that  time  was 
confused  with  idolatry  and  all  filihiness.  But 
rnow  my  sorrow  doth  interpret  imto  me,  that 
Peter  calling  the  church  gathered  together  in 
Babylon,  foresaw  by  spirit  of  prophecy  the 
confusiunofdissension,  wherewith  the  church 
at  this  day  is  rent  in  pieces."  The  poor  men 
of  Lyons,  whom  they  called  by  the  name  of 
Waldeiises,  Leonists,  and  such  like  opiiro- 
brioua  names,  did  plainly  aflirm  and  constant- 
ly believe,  that  tlie  church  of  Rome  is  this 


whore  of  Babylon,  and  the  Pope  Antichrist, 
as  Reinerlus  an  inquisitor  witnesseth  of  them, 
which  lived  more  than  three  hundred  years 
ago  :  and  saith  they  were  more  pernicious  to 
the  Romish  church,  than  all  other  sects,  for 
three  causes  :  "  The  first,  because  it  hath 
been  of  longer  continuance.  For  some  say  it 
hath  endured  since  the  tiiiie  of  Sylvester. 
Others  say  it  hath  endured  since  the  apostles' 
time.  The  second  cause  is,  because  it  is 
more  general.  For  there  is  almost  no  land 
in  which  this  sect  doth  not  creep.  The  third 
cause,  for  that  all  other  sects  do  bring  in  a 
horror  with  the  heinousness  of  their  blasphe- 
mies against  God.  This  sect  of  the  Leonists, 
hath  a  great  show  of  godliness,  because  they 
live  justly  before  men,  and  believe  all  things 
well  concerning  God,  and  all  the  articles 
which  are  contained  in  the  creed  ;  they  blas- 
pheme and  hate  only  the  church  of  Rome." 
This  is  the  testimony  of  a  cruel  enemy  and 
persecutor  of  them,  by  which  you  may  see, 
that  Antichrist  after  he  was  disclosed,  was 
acknowledged  by  many  true  Christians,  to  be 
that  he  is,  although  many  also  were  deceived 
by  him,  though  none  of  the  elect  finally  to 
their  destruction. 

The  author  of  the  commentary  in  Ambrose's 
name,  and  Tertullian's,  yon  confess  to  under- 
stand this  Babylon  to  be  Rome,  to  whom  af- 
terward you  add  Hierom  :  so  might  you  have 
done  Primasius,  and  Victorin,  older  than  Hie- 
rom, and  Ambrosius  Ansbert,  who  did  write 
about  seven  hundred  years  ago.  But  you  say 
Rome  was  Babylon  when  it  was  heathen,  as 
in  Tertullian's  time,  and  when  .Tohn  wrote  this. 
Very  good,  that  which  was  Babylon  in  John's 
time,  is  the  same  that  he  prophesieth  to  be 
the  chief  city  and  seat  of  Antichrist,  as  it  is 
manifest  to  all  that  read  the  prophecy.  But 
Rome  was  then  Babylon,  ergo,  Rome  is  the 
city  wb'cit  he  prophesieth  should  be  the  seat 
of  Antichrist.  But  in  the  davs  of  Victorin, 
Ambrose,  Augustin,  Hierom,  Primasius,  &c., 
Rome  was  not  heathen,  yet  of  them  taken  to 
be  Babylon,  therefore  of  them  taken  to  be  the 
city  where  Antichrist,  when  he  was  revealed, 
should  sit,  and  not  a  resemblance  only  of  it. 
Fuclterius,  de  spiritualihus  forniulis  cap.  10. 
"  Babylon  "  aut  tnundus,  ant  Roma  ijt  Apoca- 
h/psi:  et  Babylon  magna  venit,  <^c.  Paulinns 
Epist.  10,  ad  Sevcnan,  calleth  Rome  Babylon, 
and  the  daughter  of  Babylon,  Epixt.3l.  Pole- 
ras  Roma  intentas  sihi  illas  in  Apocalypsi  minas 
non  timere,  si  talia  semper  edentnt  munera  Sena- 
loris  tui.  Ad.  Alothium.  "  But  to  apply  that  to 
the  Roman  church,  and  apostolic  See,  either 
now  or  then,"  you  say.  "is  most  blasphe- 
mous and  foolish."  Indeed  to  apply  it  to  the 
true  Roman  church,  or  the  right  succession 
in  the  apostolic  See,  which  was  in  the  days 
of  John,  or  in  the  time  of  the  Christian  Em- 
perors, it  were  both  folly  and  blasphemy  :  but 
to  apply  it  to  the  present  church  of  Rome, 
and  counterfeit  succession  of  Popes,  is  wis- 
dom and  holiness.  John  prophesieth  not 
only  of  the  cruelty  of  the  terrene  estate  of  that 
city,  but  also  of  the  false  jjrophet  and  Anti- 
christ, which  should  usurp  an  ecclesiastical 


APOCALYPSE. 


40b 


state  and  dignity  in  that  city.  The  church  of 
Rome  indeed  was  one  thing  and  Babylon  in 
Rome  was  another  tiling,  while  the  cliurcli 
of  God  was  at  RouiP,  and  was  persecuted  by 
heathen  emperors.  But  when  the  emperor  of 
Rome  was  Christian,  one  of  the  heads  of  the 
beast  was  wounded  to  death,  cap.  13,  even 
that  sixth  head,  which  was  the  persecutor  in 
the  time  of  John.  But  this  head  was  healed 
in  Constantius  the  heretic  emperor,  Valens, 
and  Julian  the  apostate,  &,e.,  and  still  the 
seventh  head  was  to  come.  But  great  prepa- 
ation  was  made  for  him,  while  the  bishop  of 
Rome  grew  beyond  the  limits  of  a  Christian 
niinister,  into  foreign  and  heathenish  domi- 
nion, as  Socrates  testitieth,/i6.  7.  cap.  11,  in  the 
time  of  the  Chrisiian  emperors.  When  the 
mystery  of  iniquity  wrought  not  so  closely 
in  that  See,  but  the  forgery  of  the  bishops 
was  discovered  in  the  African  Council,  unto 
which  they  obtruded  a  counterfeit  canon  of 
the  council  of  Nice  for  their  primacy.  While 
Leo  bishop  of  Rome  will  not  obey  the  decree 
of  the  general  council  of  Chalcedon,  which 
gave  equal  privilege  of  dignity  to  tlie  bishop 
of  Constantinople,  which  was  new  Rome, 
with  those  which  the  church  of  Rome  before 
had  claimed  as  peculiar  to  her  alone.  Sess.  ul- 
thn.  In  the  best  and  most  Christian  times  of 
Rome  therefore,  when  the  head  of  the  hea- 
th, n  empire  was  wounded  to  death,  it  was 
counted  of  tlie  ancient  lathers  to  be  Babylon 
here  spoken  of,  because  of  the  seventh  head, 
which  is  the  kingdom  of  Antichrist,  that  was 
looked  for,  to  come  in  place  of  the  sixth 
head,  which  was  the  terrene  state  ofheathen- 
ish,  heretical,  and  persecuting  emperors. 
Tlierefore  not  the  true  church  in  Rome,  but 
Rome  the  persecutor  of  the  saints,  first  in  the 
heathen  and  heretical  emperors,  afterward  in 
the  proud  Popes  and  the  kings  subject  to  them, 
is  Babylon  the  mother  of  all  abonuuatioiis.  So 
great  is  the  force,  and  so  manifest  is  the  light 
of  truth,  that  you  are  compelled  to  confess  in 
the  end,  that  Antichrist  shall  have  his  seat  in 
Rome,  though  in  the  eleventh  chapter  you 
were  resolute  of  Jerusalem.  But  that  you 
would  discharge  the  Pope  and  the  popish 
church,  to  whom  all  the  prophecies  do  so 
aptly  agree  to  be  Antichrist  and  his  city,  you 
labour  m  vain.  For  the  blasphemous  pride 
and  heresies  of  the  Pope  and  his  church,  with 
the  most  abominable  lives  of  both,  will  easily 
convince  that  he  is  the  seventh  head  of  the 
beast  which  was  to  come,  and  we  are  not  to 
look  for  any  other.  That  you  add  out  of  Hie- 
lom,  proveth  that  he  judgeth  not  the  church 
ot  Rome  in  his  time  to  be  the  whore  of  Baby- 
ion,  hut  yet  you  cannot  avoid  but  he  judged 
the  city  of  Rome  to  be  the  whore  of  Bahylon 
spoken  of  in  this  prophecy,  in  which  Anti- 
christ should  have  his  chief  seat  of  tyranny. 
But  ailvers.  Jovin.  lih.  '2,  you  say,  he  signifieth 
that  the  holiness  of  the  church  of  Rome  had 
wiped  away  the  name  of  blasphemy,  written 
in  the  forehead  of  her  former  iniquity.  Indeed 
he  saith  to  Rome,  that  she  had  hv  confession 
of  Christ  put  away  the  name  of  blasphemy 
written  in  bcr  forehead,  which  in  his  epistle 


to  Algasia,  quasi.  11,  he  saith  was  Ronue 
(Etenia,  to  Rome  eternal.  But  that  he  nican- 
eth  this  in  re.'^peci  of  the  true  church  oidy 
that  was  there  m  his  time,  and  yet  looketh 
for  this  pro|.lucy  of  the  kingdom  ol  Ami- 
christ,  and  the  tail  of  Babylon  to  be  fulfilled 
there  ;  he  saith  to  Rome  m  the  same  place  : 
"  The  curse  which  our  Saviour  hath  threat- 
ened to  thee  in  the  Apocalypse,  thou  mayest 
escape  by  repentance,  havnig  the  example  of 
the  Ninevites."  lie  doth  acknowledge  the 
damnation  of  the  great  whore  of  Babylon  to 
be  behind,  not  yet  accomplished  in  his  time, 
when  the  dominion  of  the  heathen  was  alto- 
gether subverted.  The  sermon  of  Leo  extol- 
leth  the  conversion  of  Rome  from  Gentileity  to 
Christianity,  by  the  preaching  of  Peter  and 
Paul,  but  this  question  of  Antichrist  and  his 
seat,  he  doth  not  once  touch. 

5.  Bede  saith,  "  It  is  declared  that  this  name 
is  mystical,  because  it  is  discerned  only  by 
wisdom.  The  mark  of  reprobation  is  n.it 
openly  carried  in  the  forehead,  where  this 
mystical  name  is  written,  which  Hieroin  in- 
terpreteth  to  be  that  inscription,  Rome  ce tenia, 
to  Rome  eternal.  So  the  heathen  writers 
called  the  city  comiiionly,  Urbs  atema,  the 
eternal  city,  supposing  that  the  empire  of 
Rome  should  be  eternal.  Whom  the  Papists 
succeeded  when  the  civil  empire  was  re- 
moved from  thence,  setting  the  ecclesiastial  ty- 
ranny of  Antichrist  under  the  colour  of  Peter's 
See,  and  the  eternal  rock  of  the  church, 
against  which  the  gates  of  hell  shall  not  pre- 
vail. So  blasphemously  perverting  the  most 
comfortable  promise  ot  Christ  touching  the 
perpetuity  of  his  Catholic  church,  budded 
upon  the  doctrine,  faith,  and  confession  of 
Peter  and  the  rest  of  the  apostles,  to  the 
bishops'  personal  succession  of  Peter  in  the 
Pontifical  See  of  Rome.  Where  neither  the 
doctrine  nor  example  of  Peter's  life  is  to  be 
found,  uor  any  such  power  was  ever  in  Peter's 
person.  That  prerogative  which  he  had,  de- 
scended not  by  succession  to  any  other,  more 
than  Paul's  prerogative,  or  that  which  James, 
or  that  which  John  enjoyed  in  their  Apostle- 
ship  did  descend  to  any  of  the  bishops  that 
afterward  succeeded  in  those  churches  which 
they  planted  or  instructed. 

6!  The  great  abundance  of  blood  that  Rome 
hath  shed,  first  under  the  heathen  emperors, 
and  then  under  the  Antichristian  Popes,  more 
than  ever  Babylon  of  the  east  did  pour  out,  is 
sufficient  to  make  her  drunk  with  the  blood 
.of  the  Samts.  For  which  cruelty  she  deser- 
veth  as  well  as  Jerusalem,  that  all  the  righ- 
teous blood  that  hath  been  shed  since  the 
blood  of  righteous  Abel,  should  be  imputed 
1  to  her,  and  required  at  her  hands.  I  hey 
whom  you  call  heretics  for  the  most  part,  anil 
'  that  are  in  any  great  number  put  to  death  at 
;  Rome,  and  by  the  tyraniiy  of  the  Romish  In- 
'  quisilion,  are  the  true  Christians  and  saints 
here  spoken  of,  whose  godly  way  you  call  he- 
resy, as  the  pcrsecuiing  Jews  called  it  in  Paul, 
I  Act.i  21.  M.  We  abhor  the  cruelly  of  Anti- 
I  christ  and  his  church,  which  condemneth 
1  true  Christians,  and  murdereth  the:!i  under 


406 


APOCALYPSE. 


colour  of  heretics,  himself  and  his  false  pro- 
phets being  tlie  greatest  and  most  blasphe- 
mous heretics  that  ever  were. 

8.  The  reign  of  Antichrist  is  short  in  com- 
parison of  the  eternal  reign  of  Christ.  He 
speaketh  of  the  Roman  empire  which  had 
been  glorious,  but  then  was  in  declining,  and 
j'et  was  not  abolished,  but  should  be  abolish- 
ed in  the  emperors,  and  raised  out  of  hell  by 
Antichrist. 

9.  The  an^l  doth  not  expound  those  seven 
hills  to  be  all  one  with  the  seve.n  heads,  and 
the  seven  kings,  but  showeth  most  plainly, 
that  the  seven  heads  of  the  beast  do  signify 
seven  hills,  upon  which  the  woman  sitteth, 
that  is,  the  city  is  builded.  For  the  woman, 
verse  18,  is  interpreted  to  be  a  city.  Also 
these  seven  heads  do  signify  seven  kings. 
Therefore  hills  are  taken  literally  for  hills  in 
one  signification,  as  kings  are  in  the  other. 
For  both  these  words  hills  and  kings,  are  in 
the  interpretation  of  this  word,  heads.  And 
it  had  been  very  superfluous  to  have  added, 
they  are  hills,  and  upon  which  the  woman 
sitteth,  when  he  should  mean  nothing  there- 
by, but  they  are  kings,  upon  which  tne  city 
doth  not  sit,  but  rather  kings  upon  the  city- 
For  every  interpretation  must  be  more  plain 
and  clear  than  that  which  is  interpreted. 
Therefore  it  should  be  a  monstrous  interpreta- 
tion, to  say  the  seven  heads  do  signify  seven 
hills,  when  he  nieaneth  no  hills  but  kings, 
for  it  is  more  plain  to  understand  that  heads 
are  kings,  than  that  hills  are  kings.  This  is 
therefore  a  brutish  wrangling  against  so  clear 
light  of  truth,  seeing  you  have  confessed,  that 
"  It  may  well  be  that  Antichrist  shall  have  his 
seat  at  Rome."  If  we  be  blinded  with  malice 
against  the  church  of  Rome,  and  so  mad  to 
take  them  for  seven  hills  literally,  what  were 
so  many  of  the  ancient  fathers,  as  affirmed 
Rome  to  be  the  see  of  Antichrist,  by  the  clear 
description  of  her  in  this  chapter?  Especial- 
ly Victorinand  Hierom,  "The  seven  heads," 
saith  Victorin,  "  are  seven  hills,  upon  which 
the  woman,  that  is,  the  city  of  Rome  doth  sit." 
The  other  saith,  ep.  17,  "I  suppose  this  place 
is  holier  than  the  Tarpeian  rock,  which  having 
been  so  often  stricken  with  thunder  and  light- 
ning from  heaven,  showeth  that  it  displeas- 
eth  the  Lord.  Read  the  Apocalypse  of  John, 
and  consider  w'hat  is  there  said  of  the  woman 
clothed  in  purple,  and  the  blasphemy  written 
in  her  forehead,  the  seven  hilLs,  the  many 
waters,  and  the  departure  from  Babylon. 
Were  these  ancient  fathers  also  unlearned? 
that  thus  understood  and  taught  the  city  of 
Rome  to  be  the  seat  of  Antichrist,  and  the 
seven  hills  to  be  taken  literally  for  those  fa- 
mous hills  by  which  Rome  hath  been  notori- 
ously discerned  from  other  cities,  even  when 
it  hath  not  been  named,  as  Virgil  in  his  Gcor- 
Jtics,  saying  Scptem  qutr.  una  sibi  muro  circun 


sinuate,  that  Rome  doth  not  now  stand  upon 

them,  but  for  fear  of  another  sequel,  &c. 
Saunders  not  (earing  that  consequence,  for 

what  would  he  fear  that  was  not  afraid  to 
raise  war  against  his  sovereign  in  Ireland  ? 
counteth  it  a  childish  argument,  by  the 
seven  hills  to  prove  the  See  of  Antichrist  to 
be  at  Rome,  "  because  the  city  is  now  gone 
from  the  hills,  and  standeth  in  the  plain  of 
Campus  Martins,  and  the  pope  sitteth  on  the 
other  side  of  the  river,  upon  the  hill  Vatican 
hard  by  Peter's  church,  by  whom  he  holdeth 
his  chair,  not  at  all  deriving  his  power  from 
the  seven  hills,"  &c.  But  if  the  pope  sit  now 
in  another  Rome  than  Peter  the  apostle  sat, 
how  will  Saunders  persuade  us  that  he  sittetli 
in  the  chair  of  Peter  ?  For  that  Rome  where 
Peter  sat,  was  builded  upon  the  seven  hill  , 
and  not  gone  down  into  the  plain  of  Campus 
Martius,  nor  over  the  river.  Therefore,  if 
the  pope  do  not  at  all  derive  his  power  from 
the  seven  hills,  he  deriveth  it  not  at  all  from 
Peter's  seat,  for  that  was  in  the  city  builded 
upon  seven  hills.  Besides  this,  it  is  plain 
that  although  many  of  the  people  of  late 
time  have  removed  their  habitation  from  the 
hills  into  the  plain,  and  the  pope  his  palace  of 
pleasure  unto  the  other  side  of  the  river,  yet 
hath  he  not  removed  his  seat  from  them,  for 
on  them  be  still  to  this  day  his  churches, 
monasteries,  and  courts.  For  on  the  mount 
Celius  is  the  monastery  of  Gregory  the  First, 
builded  by  himself,  where  his  lather's  house 
stood,  and  the  church  of  John  and  Paul,  where 
was  a  stately  palace  inhabited  by  divers 
popes  in  times  past.  There  is  the  hospital  of  the 
Saviour,  and  the  church  of  Mary  in  Dominica. 
The  church  of  Stephen  the  round.  The 
church  of  the  four  crowned,  with  a  notable 
palace  belonging  to  it.  The  monastery  of 
Erasmus.  The  great  cathedral  church  or 
minster  of  Lateran,  which  is  said  to  keep 
the  heads  of  the  apostles  Peter  and  Paul, 
where  are  the  goodliest  buildings  of  the 
world.  "  And  that  palace,"  saith  Blondus, 
"as  it  is  the  principal  seat  of  the  popes  of 
Rome,  so  of  most  of  them  it  was  in  times  past 
inhabited,  even  until  the  days  of  Pope  Nicho- 
las the  Second,"  which  was  almost  1100  years 
after  Christ. 

On  the  same  hill  did  Eugenius  the  Fourth 
build  a  most  sumptuous  monastery,  and  re- 
paired the  old  palace,  as  the  principal  seat  of 
his  popedom.  There  is  also  a  house  of 
Charterhouse  monks,  with  the  church  of  the 
Cross  in  Jerusalem.  Besides  this,  there  is 
not  one  of  the  hills  at  this  day,  in  which  the 
pope's  religion  is  not  practised  in  churches 
and  abbeys.  The  mount  of  Aventine  hath 
three  monasteries,  of  Sabine,  Boniface  and 
Alexius.  The  iiiount  Equilinus,  hath  the- 
famous  minster  of  Maria  Major,  the  churches 
of  Antoine,    Praxidis,    Vitus,  Eusebius,  the 


de^t  arces:    "  She  being  but  one,  hath  com- j  forty  martyrs,  Clemens,  Fcter  ad  vincula,  and 


passed  seven  hills  within  her  wall,  is  under- 
stood of  all  men,  to  be  the  city  of  Rome,  al- 
though the  poet  doth  not  there  express  her 
name.  But  in  old  time,  you  say,  Rome  did 
stand  upon  those  hills,  whereby  you  would  in- 


Martin  in  7nonlibus.  Besides  the  old  ruins  of 
Cyriac's  church,  which  is  yet  a  title  of  cardi- 
nalship.  Tfie  mount  Viminalis  hath  the 
churches  of  Laurence  in  Palispemq  and  Po- 
tenliana.      The  mount  Tarpeius  or  Capitoline 


ArOCALVPSE. 


•107 


halh  a  house  of  friars  called  Ara  Culi,  and  a 
bru-khouse  builded  by  Boiiitace  the  JNiiitli, 
lor  kec(nng  courts.  'I'lie  niouiu  Palatine  liatli 
the  churches  of  Nicholas  and  Andrew.  To 
the  mount  Quirinalis,  belongcih  Maria  JJc 
Fopulo,  &c.  "  But  if  we  had  any  considera- 
tion, we  ruig't  mark,"  you  say,  "that  the  pro- 
phet's visions  are  by  sevens,  and  that  he  al- 
luded not  to  the  hills,  because  they  were  just 
seven."  We  know  seven  to  be  a  mystical 
number  of  perfection  as  ten,  signifying  univer- 
sality of  the  thing  spoken  of;  but  when  the 
prophet  himself  expoundeth  the  number  of 
heads,  of  seven  hills,  and  knowing  that  the 
said  great  city  sat  upon  seven  hills,  we  must 
understand  that  he  calleth  them  seven  hills, 
because  they  were  just  seven,  as  the  seven 
candlesticks,  and  the  seven  stars  do  signify 
the  seven  churches,  and  the  seven  bishops  of 
them  to  whom  he  writeth,  because  they  were 
just  seven,  as  they  be  rehearsed  by  name,  cap. 
].  11,  and  cap.  2.  3. 

Likewise  the  seven  kings  or  kingdoms, 
which  is  another  interpretation  of  the  seven 
heads,  are  called  seven  because  they  are  just 
seven  in  number,  as  is  manifest  by  the  ac- 
count that  the  angel  maketh  of  men,  saying, 
"  five  are  fallen,  one  is,  and  the  seventh  is  yet 
to  come.  And  although  some  take  it  for 
seven  special  kingdoms  that  persecuted  God's 
people,  yet  it  is  manifest  by  the  whole  dis- 
course of  the  chapter,  that  the  apostle  mean- 
eth  of  seven  heads,  or  principal  rulers  of  the 
Roman  empire,  as  kings,  consuls.  Decemviri, 
'I'ribuni  militum,  dictators,  emperors,  popes, 
whereof  five  were  fallen  before  John's  time, 
the  emperor  then  was,  the  pope  was  yet  to 
come,  which  is  the  tyranny  of  Antichrist  long 
since  discovered,  and  is  now  not  a  little  con- 
sumed with  the  Spirit  of  the  Lord's  mouth, 
which  is  his  holy  word,  preached  in  these 
days,  and  shall  be  utterly  abolished  by  the 
coming  of  our  Saviour  Christ  to  judgment,  as 
Paul  dTd  prophesy,  2  Thess.  2. 

11.  The  kingdom  of  Antichrist  being  one 
of  the  seven  that  is  a  Roman  tyranny,  vet 
for  that  it  is  after  another  sort  than  the  other 
six,  persecuting  the  true  church  under  the 
colour  of  the  head  of  the  Catholic  church,  is 
also  called  the  eighth  kingdom. 

12.  When  the  Roman  empire  was  abolished 
to  make  room  for  Antichrist,  these  kingdoms 
were  erected  which  were  made  subject  to 
the  Pope,  but  at  length  shall  hate  the  whore 
of  Babylon,  and  make  her  desolate,  &,c.,  as  in 
verse  16,  which  is  begun  to  be  accomplished 
in  these  days. 

18.  Without  all  peradventure  the  great  city, 
which  in  .John's  time  had  the  dominion  over 
the  kines  of  the  earth,  was  none  other  but  the 
city  of  Rome,  and  so  is  expounded,  not  only 
of  Greeks,  but  of  most  of  the  Latin  writers, 
as  Ireneus,  Tertullian,  Ambrose,  Victorin, 
Hierom,  Augustin,  Primasius,  as  hath  been 
showed  before.  Prosper,  also  a  Lntin  writer, 
De  prom,  et  preFii.  cap.  7,  saith,  "Who  cannot 
understand  what  city  he  soith  doth  carry  a 
cup  full  of  abominations  of  uncleaimcss,  and 
fornication  of  the  whole  earth  ?  when  it  is 


called  eternal  which  is  temporal,  verily  it  i» 
a  name  of  blasphemy,  when  mortal  men, 
though  kings,  therein  arc  called  7>iti,  that  i;., 
Gods,  and  their  suppliants  say  imio  tliciii,  to 
your  divine  power,  to  your  altars,  to  your 
eternity,"  &,e.  This  the  learned  know  to  be 
the  city  of  Rome,  which  was  called  "The 
eternal  city,"  and  wherein  the  emperors  were 
called  gods,  and  the  people  flattered  tlieni 
with  altars  and  blasidiemous  titles  of  divine 
power  i'.iid  eternity,  as  they  do  now  their 
popes  with  the  like  blasphemous  terms  of  tjie 
most  holy,  and  your  holiness.  Who  have 
also  as  blasphemous  tokens  ot  divinity,  as  any 
of  the  heathen  emperors  had,  in  their  triplo 
crown,  tlieir  riding  upon  men's  shoulders, 
their  atteiidance  of  kings  and  emperors,  their 
thrones  in  the  churches  hif;her  than  the  altars, 
and  such  like  blasphemous  [)omps  of  heathen- 
ish and  Antichristian  pride.  Anibrosius  Ans- 
bert,  also  a  Latin  writer  700  years  since,  in 
his  commentary  upon  cap.  14.  vcr.  8,  calleih 
Rome  the  second  Babylon,  and  upon  this 
chapter,  ver.  3,  he  writeth  thus,  "  The  angel 
admonished  us  to  know,  that  by  the  sense  of 
wisdom  following,  the  seven  heads  are  seven 
hills,  and  seven  kings,  that  he  mi^ht  show 
that  unto  the  similitudes  of  those  kings,  he 
had  brought  Rome,  which  sitting  alolt  upon 
seven  hills,  sometimes  governed  the  monar- 
chy of  the  whole  world,  that  in  the  name  of 
that  city  he  had  figured  the  power  of  the 
whole  earthly  kingdom. 

Seeing  therefore  the  consent  of  most  an- 
cient writers  and  your  own  confession  added 
to  the  clearness  of  the  text,  acknowledgeth 
that  the  city  here  spoken  of,  is  the  city  of 
Rome  :  you  cannot  avoid  but  the  same  city 
is  the  seat  of  Antichrist  the  seventh  head, 
as  well  as  it  was  of  the  heathenish  persecu- 
tors that  were  the  sixth  head.  Although 
these  heathenish  persecutions  did  cease  while 
Constantino  reigned,  in  whom  the  sixth  head 
was  wounded  to  death,  yet  were  they  renewed 
in  his  son  Constantius  the  Arian,  and  his  ne- 
phew Julian  the  apostate,  who  raised  perse- 
cution afresh  against  the  Church  of  God, 
though  not  so  cruel  as  before.  Where  you 
say  that  Constantine  yielded  the  city  of  Rome 
to  the  Pope,  in  your  meaning  it  is  false,  for 
he  and  his  successors  for  many  years  after 
held  the  dominion  of  that  city.  But  in  truth, 
I  by  removing  the  seat  of  the  empire  partly  to 
Constantinople,  he  yielded  place  tor  the 
mystery  of  iniquity,  to  work  more  easily,  to- 
ward the  open  manifestation  of  Antichrist. 
But  "the  Pope,"  you  say,  "  holdeth  not  the 
kingdom  or  empire  over  the  world  as  the 
heathen  did,  but  the  fatherhood  and  spiritual 
rule  of  the  church."  That  the  Pope  hath 
held  the  empire  over  the  kings  of  the  earth, 
and  practised  as  great  pride  and  tyranny  even 
against  them  that  bear  the  name  of  the  Ro- 
man emiierors,  and  against  other  kings  or 
the  earth,  the  stories  arc  full  of  examples. 
And  that  he  still  claimeth  the  same  empire 
and  kingdom,  his  blasphemous  bull  given  nut 
against  the  Queen  of  England,  with  other 
his  Antichristian  practices  against  her,  do 


408 


AP0CALYP8E. 


manifestly  declare.  It  is  not  therefore  a 
fatherhood  and  a  spiritual  rule,  which  he 
claimeth  most  blatiphemoiisly  over  all  the 
church,  but  under  colour  and  pretence  there- 
of, a  temporal  kingdom,  and  an  earthly  em- 
pire over  the  kings  of  the  earth.  And  as  his 
predecessors  the  heathen  emperors,  under 
title  of  their  earthly  empire,  usurped  the  au- 
thority over  all  religion,  and  were  called  Fun- 
lijices  maxunr,  tliat  is,  the  chief  governors  of 
religion:  so  the  Popes  under  the  title  of  the 
chief  government  of  religion,  usurp  all  so- 
vereignty of  earthly  dignity  and  temporal  do- 
minion. And  seeing  you  confess  that  by  the 
authority  of  the  Roman  empire  Christ  was 
put  to  death,  it  is  easy  to  conclude,  that  not 
Jerusalem,  but  Rome  which  is  spiritually 
called  Sodoma  and  Egypt,  is  that  great  city 
spoken  of  chapter  11,  which  as  it  crucified 
our  Lord,  so  also  killeth  his  prophets  and 
saints.  I'herefore  without  controversy  Ba- 
bylon is  Rome,  the  head  and  chief  of  all 
persecutors  of  the  Church  of  Christ,  as  old 
Babylon  was  of  his  people  the  Jews,  as  Au- 
gustin  himself  plainly  teacheth.  So  may  the 
author  oi  those  homilies  in  Augustin  be  un- 
derstood :  that  one  city  is  princij)al  in  perse- 
cution of  the  church,  though  ilie  church  hath 
many  enemies  beside  that  citv,  and  them  that 
hold  of  it. 

Ch.\pter  18. 
21.  Tli€  angel  showeth,  that  whereas  Ba- 
bylon boasted  that  she  was  eternal,  she  shall 
he  utterly  destroyed,  and  never  rise  again. 
Therefore  here  is  nothing  to  prove,  that  he 
meaneth  not  any  one  city,  but  rather  that  he 
meaneth  the  city  and  kirigdom  of  Rome,  the 
See  of  Antichrist,  of  whose  utter  destruction 
the  angel  specially  prophesieth.  For  the  de- 
struction of  the  universal  company  of  the  re- 
probate, in  the  day  of  judgment,  is  described 
iifterward,  chap.  20.  II.  Jeremy,  cap.  52,  doth 
nothing  else  but  historically  describe  the  cap- 
tivity of  Babylon,  by  Nebuchadnezzar  and 
his  power,  and  the  advancing  of  Jehoiachim 
by  Evilmerodach,  King  of  Babylon,  as  every 
man  will  confess,  that  readeth  the  chapter. 

Chapter  19. 

3.  The  Popish  repetition  of  Alleluia,  is  but 
a  mockery  of  the  saints  in  Heaven,  when 
neither  the  priest  commonly,  nor  the  people, 
understand  what  they  metin,  by  that  often  re- 
petition of  Alleluia. 

4.  The  Latin  text  is  not  to  be  regarded, 
nor  the  Greek  of  the  Old  Testament,  how  it 
pleased  the  interpreters  to  leave  these  words 
untranslated.  But  in  the  Greek  of  the  New 
Testament,  which  is  indited  by  the  Holy 
Ghost,  it  is  material  to  consider,  that  these 


more  live  y  tne  zeal  of  them  that  either  af- 
firmed any  thing,  or  praised  God    in  these 
terms.     But  where  you   say,    "  they  be  not 
translated   unless  it  be  once  or  twice  in  the 
Psalms,"  it  is  false.    Amen   is   used  but  in 
the  end  of  lour  Psalms,  which  are  according 
to  your  account,  Fs.  40.  17.  88.  105.    In  every 
one  of  these  places  it  is   translated   in  the 
Greek  yivoirov,  yivoiro,  in  the  Latin  Fiat,  Fiat, 
which  is  in  English,  So  be  it,  So  be  it,  where 
in  the  Hebrew  it  is  Amen,  Amen  :  except  in 
the  last,  where  Amen  is  but  once  in  the  He- 
brew.   So  is  Alleluia  twice  at  the  least  trans- 
lated into  Greek  and  Latin,  Fs.  134.  3,  and 
146.  1,  aivctre  Tov  Kvpiov,  in  Latin  Laudate  /Jo- 
mlnnm,  in  English,  Praise  ye  the  Lord.    We 
also  retain  those  terms  in  niany  places  of  the 
New  Testament,  where  they   cannot  conve- 
niently be   translated,  because   they  are   so 
left  in  the  original.     VVhy  we  translate  Amen 
sometimes  verily,  in  the  place  by  you  quoted,  I 
have  declared  enough  to  stay  your  marvelling. 
"  But  in  your  service  books,"  you  say,  "  w^e 
translate  Alleluia  into  praise  ye  the  Lord,  as 
though  it  had  not  as  good  a  grace  in  the  act 
of  serving  God,   as   in  the  text  of  the  scrip- 
ture."    Surely  we  are  persuaded,  that  praise 
ve  the  Lord,  which  every  man  understandeth 
nath  a  better  grace,  and  more  agreeable  to 
the  doctrine  ot  Paul,   1  Cor.  14,  in  the  act  of 
the  public  service  of  God,  than   Alleluia  not 
understood  but  of  the  learned,  although  it  be 
in  the  text  of  the  scripture.    We  think  of  all 
other  Hebrew  words,  which  are  to   be  trans- 
lated into  the  vulgar  tongue,   that  the  church 
may  take  ediiying  by  them.    We  may  rather 
marvel   what  moved   the   Greek  and   Latin 
translators  to  leave  it  so  often  in  the  Psalms 
untranslated,  and  yet  sometimes  to  translate 
it.    If  Alleluia  in  the  act   of  serving  God, 
have  such  a  grace  above  praise  ye  the  Lord, 
it   hath   the  same   above   Laudate  Dominum, 
which  vou  yourselves  use  in  your  daily  ser- 
vice. _  Uut  it  is  a  great  matter  that  you  use 
this    holy  word   Alleluia,   to  join  with   the 
church  triumphant,  between  Easter  and  Whit- 
suntide :  by  which  reason  you   are  disjoined 
from  the  church  triumphant,  from  Septuage- 
sima  to  Easter,  in  which  tiine  you   may  not 
use  it,  as  Durand  saith.    But  what  a  vain  rea- 
son this  is,  that  you  join  with  the  church  tri- 
uniphant  by  using  this  term,  we  may  consider 
a  little.    Arethas,   Bede,  and  other  interpre- 
ters, understand  the  praise  given  to   God,  to 
be  of  the  church  niihtant   in   this  world,  and 
not  of  the  church  triumpliant.    Which  church 
militant  is  said  to  be  in  Heaven,  because  the 
conversation  of  the  faithful  living  on  earth,  is 
notwithstanding  in  Heaven.    Admit  it  should 
be  meant  of  the   church  triumphant,   seeing 
the  angels   and  holy  souls  use   no  sound  of 


ords,  as  commonly  understood,  and  easy  to  I  words  in   praising  of  God,  why  should  you 


he  understood  of  all  Christians,  arc  many 
times  kcDt  in  their  natural  sound,  and  not 
translated  into  Greek.  Partly  because  they 
were  as  well  understood  of  them  that  pro- 
fessed the  religion,  either  of  the  Jews  or 
ChriHiianu,  as  the  Greek  words  themselves  : 
partly  to  express  in  relation  of  things  done 


think  you  join  with  them  in  the  sound  of  Al- 
leluia, rather  than  in  the  sound  of  JMudate 
Doniinum,  or  ])rn\se  ye  the  Lord  ?  If  the  an- 
gels and  blessed  spirits  did  use  the  sound  of 
the  Hebrew  Wdnl,  yet  they  use  that  speech 
which  they  all  understand.  But  most  times 
your  priests  and  bishops  arc  ignorant  of  the 


APOCALYPfcJE. 


109 


understanding  of  that  word,  as  apueareth 
by  Durand,  which  hath  so  many  fond  inter- 
pretations of  it,  as  would  move  laughter  to 
any  man  ttiat  has  but  small  sight  in  the  Ilebrew 
tongue.  How  much  more  therelore  are  your 
people  ignorant  thereof ?  Wherefore  using 
that  term  which  you  understand  not,  you  join 
not  with  the  church  triumphant,  wliich  under- 
standeth  the  tongue  of  the  angels,  and  praiseth 
not  God  without  understanding  :  Augustin  ad 
Ian,  maketh  a  greater  matter  of  it  than  we  do. 

Verily  he  showeth  that  it  was  used  in  his 
time,  being  as  commonly  understood  as  the 
rest  of  the  public  service,  but  other  neces- 
sary matter  he  maketh  not  of  it,  neither  think- 
eth  the  sound  to  be  holier  in  Hebrew,  than  in 
Latin.  If  Vigilantius  thought  Alleluia  might 
never  be  sung  but  at  Easter,  he  held  a  su- 
perstitious opinion  :  but  the  matter  is  not  of 
such  weight  to  make  a  heresy  of  it.  More 
like  it  is,  that  Vigilantius  misliked  the  invo- 
cation attempted  to  be  brought  in  by  Hierom, 
who  as  some  write,  brought  the  comaion  use 
of  Alleluia  from  Jerusalem.  "  But  the  truth 
is,"  say  you,  '•  that  by  the  use  of  the  holy 
scriptures,  it  hath  more  in  it  than  praise  ye 
the  Lord  :"  which  if  it  be  true,  your  vulgar 
Latin  translation  hath  erred  as  much  as  the 
Protestants,  translating  it  Laudute  Dominum  : 
for  that  hath  no  more  m  it  than  praise  ye  the 
Lord.  And  whereas  this  word  hath  but  two 
words  in  it,  the  verb  and  the  noun.  Your 
vulgar  translator  doth  commonly,  and  for 
aught  I  know,  always  translate  the  Ilebrew 
verb,  by  the  Latin  verb,  Laudo,  Luudate,  Lau- 
det,  Laudent,  Laudat,  <^c.  In  all  which  he 
hath  shamefully  erred,  if  our  translation  of 
Alleluia  be  not  right  to  say,  praise  ye  the 
Lord.  As  for  the  joy  wherewith  the  praise 
of  God  ought  to  be  set  forth  in  his  church,  it 
must  be  taught  by  preachers,  but  cannot  be 
expressed  by  translators.  If  you  would  re- 
ply, because  it  cannot  be  expressed,  there- 
fore the  word  must  not  be  translated,  so 
often  as  it  is  used  in  the  s(-ripture,  that 
were  too  great  an  absurdity.  Whereof  this 
is  nothing  else  but  a  malicious,  foolish,  and 
unlearned  quarrel,  against  the  usage  of  prais- 
ing the  Lord  in  that  sound  of  words,  which 
the  people  understand.  As  for  your  su- 
perstitious and  childish  difl'erence  between 
Alleluia  and  Laus  tihi  Domine,  the  one  tor  the 
Lent  the  other  for  Easter,  I  leave  it  to  your- 
selves, as  meet  tor  your  hypocritical  service, 
which  is  in  sound  oi  lips  and  outward  show, 
not  in  spirit  and  truth. 

The  new  found  sermons  of  Augustin,  de 
diversii,  are  matter  meet  for  such  a  question. 
Ps.  148,  he  maketh  no  such  fond  difl'erence, 
between  Laus  tibi  Dnmine,  and  Alleluia,  but 
showeth  that  the  church  before  Easter, 
spending  the  time  in  fasting  and  prayer,  did 
celebrate  the  state  of  this  life,  but  in  praising 
God  at  Easter,  did  signify  the  life  to  come, 
which  yet  was  not  in  possession  :  "  For  this  is 
Alleluia,  which  we  sing,"  saith  he,  "  which 
is  interpreted  as  you  know,  Laudate  Dominum, 
praise  ye  the  Lord."  Here  you  see  all  the 
oeople  understood  Alleluia,  as  well  as  Law 


date  Dominum,  and  as  well  as  our  peoplo 
understand  praise  ye  the  Lord.  But  it  is  a 
(|uestion  to  be  asked,  why  wc  leave  it  out 
altogether,  no  less  than  nine  times  in  the 
bible  ol  1577,  in  the  si.\  la.st  psalms.  To  answer 
you,  lor  my  part,  I  know  no  such  tran-laiiun, 
that  Icaveth  it  out  as  you  say  :  tor  that  Bible 
which  I  have,  printed  1577j  hath  praise  yo 
the  Lord  ten  times  in  the  hve  last  Psalms: 
torso  many  times  Alleluia  is  in  the  Hebrew. 
But  in  Psalm  143  it  is  not  in  Hebrew,  and 
therefore  not  in  the  English:  except  perad- 
venture  in  some  books  of  Psalms,  printed  for 
the  special  use  of. reading  and  singing  in  the 
church,  it  is  omitted  by  the  printer,  us  all 
other  titles  and  inscriptions  of  the  I'salms, 
which  are  not  usually  read  or  sung  in  the 
church  service.  Which  if  it  be  so  great  a 
matter,  we  must  ask  the  Papists,  why  they 
left  out  Alleluia  altogether  m  their  Portuis 
secundum  usum  Ecclesiee  Sarum  in  every 
Psalm  where  it  is  both  in  the  Hebrew,  and 
in  their  o\yn  vulgar  Latin  translation,  not  oidy 
in  those  si.t  last  Psalms,  hut  alsoin  twelvo 
oth-T  Psalms.  Fs.  104.  105.  lOC!  110.  111. 
112.  113.  114.  115.  116.  134.a/idl35.  Aueustin, 
vousay,  "  affirmeth  that  Amen  and  Alleluia 
be  not  translated  into  any  other  language  for 
the  more  holy  autiiority  oUhe  words  so  remain- 
ing." Indeed  he  saith,  that  the  knowledge 
of  the  Hebrew  and  Greek  tongues  is  need- 
ful for  men  of  the  Latin  speech,  to  understand 

j  such  words  which  are  often  lound  untrans- 
lated, as  Amen,  Alleluia,  ilacha,  Hosanna. 
Of  which  he  saith,  the  antiquity  of  the  two 
former  is  kept  for  a  more  holy  authority: 
meaning  that  they  do  set  forth  more  lively 
the  godly  allection  of  them  that  used  them 
in  the  scriptures  :  as^  if  men  in  English  will 
tell  a  story  of  a  Frenchmen  or  German, 
when  it  cometh  to  his  speech,  they  will  ex- 
press a  word  or  two  of  his  country  language 
to  make  the  narration  seem  more  fively. 
But  he  doth  not  affirm  that  they  be  not  trans- 
lated into  any  language,  for  then  he  should 
speak  untruly,  as  I  have  proved  in  the  be- 
ginning, seeing  they  were  in  his  time  trans- 
lated into  Greek  and  Latin,  and  he  himself, 
Ps.  148,  translateth  Alleluia,  Laudale  Domi- 
num. Eucherus  Allduia  in  LatinumsonnI,  Lau- 
date Dominum.  Junl.  lib.  2.  cap.  2.  Amen, 
vere  $ive  Jidilller.     Rcmigins  inPs.  101,  Inter- 

[ prelatur  AHduiah,  iMudale Dominum.  Neither 
doth  he  mean,  that  there  is  more  holiness  in 
the  sound  of  Hebrew  syllables,  than  of  llio 
Latin.  But  as  the  Hebrew  tonirue  is  called 
the  holy  tonsue,  because  the  holy  scriptures 

j  of  the  Old  Testament  were  first  written  in  it, 

j  which  yet  may  bo  and  have  been  in  nil  good 
times  of  the  church  translated  into  any  other 
languages.  Epist.  178,  answering  the  like 
quarrels  of  the  Arian  Pascentius,  which  ca- 
villed that  the  (.Jreek  word  Homotu^ion  was 
not  found  in  the  scripture,  Augustin  proveth, 
that  the  sense  and  meaning  thereof  is  lound 
in  the  scriptures,  and  this  term  he  useih, 
because  it  was  agreed  upon  in  the  Council  of 

j  Nice,  where  (ireek   Bishops  were   the  chief 

!  that  confuted  the  heresy  of  Ariua. 


410 


APOCALYPSE. 


Now  seeing  the  church  hath  received  this 
Greek  term,  Re  thought  it  meet  to  be  used, 
and  not  to  be  altered,  so  long  as  it  were  un- 
derstood and  known  to  have  the  sense  in  the 
scriptures.  When  the  church  of  ail  nations 
had  received  to  sing  Amen  and  Alleluia  in  the 
Hebrew  tongue,  it  was  not  "  lawlul  for  the 
Latin  man,  or  the  barbarous  man,  to  translate 
them  into  their  own  language  :"  he  meaneth  in  ; 
the  public  service,  seeing  the  people  under-  i 
stood  them,  and  the  custom  ot  the  church  is 
not  witiiout  cause  to  be  broken.  But  that 
they  might  not  be  translated  into  other 
speeches,  or  pronounced  in.  other  languages,  ' 
it  the  people  understood  them  not,  is  tar  (rom 
Augustin's  meaning. 

Hierom,  Ep.  137,  rendering  a  reason  why 
these  words  and  such  other,  were  retained 
in  the  scriptures,  saith,  "  That  the  Septua- 
gint  _  or  the  apostles  provided,  that  seeing 
tlie  first  church  was  gathered  together  of  the 
Jews,  they  would  invoOate  nothing  that  might 
oiTend  the  believers,  but  delivered  as  they 
had  received  from  children  :  but  afterward 
when  the  Gospel  enlarged  into  all  nations, 
things  once  received,  could  not  be  changed. 
Although  Origen  say,  that  because  of  the  pro- 
priety of  every  language,  that  they  could  not 
so  well  be  expressed  in  other  tongues  as  in 
their  own,  it  is  much  better  to  leave  them  un- 
translated, than  by  translating  to  diminish  the 
force  of  them." 

But  notwithstanding  this  opinion  of  Origen, 
he  doth  translate  both  Ameii  as  the  seventy  do. 
Fiat,  or  as  Aquila  did,  Faithfully,  and  Alleluia, 
Laudate  Domiimm,  Praise  ye  the  Lord.  But 
Gregory  will  bear  you  witness,  that  our  na- 
tion, with  their  Christianity,  received  the 
Hebrew  word  Alleluia.  And  what  of  that,  so 
long  as  they  understood  it  ?  That  the  plough- 
men in  Palestine  sang  Alleluia,  Hierom  re- 
jiorteth,  which  they  understood,  because  it  is 
all  one  in  the  Hebrew  and  Syrian  language, 
which  was  their  vulgar  tongue  :  and  therefore 
they  might  well  understand  it  in  the  monas- 
tery, which  was  commonly  understood  in  all 
the  world  abroad.  "  But  it  is  a  sacred.  Chris- 
tian, mystical,  and  angelical  song,  and  yet  in 
the  new  service  it  is  turned  into,  Praise  ye 
the  Lord." 

Is  not  Praise  ye  the  Lord  a  sacred.  Chris- 
tian, mystical,  and  angelical  song?  doth  no- 
thing please  you  but  that  which  the  people 
understand  not  ?  That  which  the  angels  svmg 
in  the  Syrian  tongue  to  the  shepherds  at  the 
nativity  of  Christ,  was  a  sacred.  Christian, 
mystical,  and  angelical  song  :  yet  you  sing  it 
in  your  mass,  neither  in  the  Syrian  tongue  in 
which  they  pronounced  it,  nor  in  the  Greek 
tongue,  in  which  Luke  did  write  it,  but  in 
Latin,  and  yet  not  in  the  Latin  of  yourauthen- 
tical  translation,  nor  indeed  truly  translated  : 
for  you  sing  in  Excelnis,  and  not  in  Allissimis, 
and  yet  1  think  it  were  but  a  small  matter  to 
pick  a  quarrel  against  you. 

Therefore  Alleluia  is  not  quite  gone,  as  you 
say  falsely,  when  we  have  the  full  sense  and 
meaning  of  it  in  our  language,  much  better 
than  you  have  of  that  angels'  song,  which  you 


call  Gloria  in  Excelsis.  We  sing  therefore  the 
Lord's  songs,  his  name  be  praised  forever,  in 
our  own  country,  and  in  our  own  language, 
and  in  the  unity  of  the  church  of  God,  out  of 
the  filthy  sink  of  Babylonical  superstition. 

Bijt  last  of  all, you  think  you  may  ask  us  whe- 
ther it  be  all  one  to  say,  Malt.  '21,  Hosanna,  and 
Save  us  we  beseech  thee.  And  we  think  we 
may  answer  you,  that  it  is  not  all  one  :  for 
Hosanna  signilieth.  Save  we  beseech  thee, 
not  save  us.  The  people  therefore  prayed  for 
the  prosperity  and  increase  of  the  kingdom  of 
Christ,  as  the  prophet  taught  them  long  be- 
fore:  and  the  apostle  to  express  their  godly 
zeal,  useth  the  very  word  which  they  uttered. 
'I'hat  it  was  a  word  of  e.xceeding  congratula- 
tion and  joy,  is  not  in  the  signification  of  the 
verb,  but  in  that  special  use  of  it,  and  so  in 
the  word  Alleluia.  It  is  one  thing  to  translate, 
another  thing  to  give  the  sense,  according  to 
the  circumstance  of  the  text  translated. 

Therefore  Alleluia  is  as  truly  translated, 
and  may  as  well  be  expressed  in  English  by 
Praise  ye  the  Lord,  as  it  is  in  Latin  by  Lau- 
date Dominum  :  witness  Augustin,  Hierom, 
and  your  own  vulgar  Latin  interpreter,  who 
profane  and  diminish  the  signification  thereof, 
by  Laudate  Dominum,  as  much  as  we  do,  by 
Praise  ye  the  Lord._ 

8.  For  our  translation  of  this  word  ^aaiu/iar.!, 
Luke  cap  1,  the  reader  may  be  resolved  in 
that  place.  We  translate  a  word  that  hath 
diverse  significations  diversely,  as  the  under- 
standing of  every  place  requireth.  So  here 
we  translate  it  justifications,  righteousness, 
or  just  deeds,  as  the  author  of  the  homilies  in 
Augustin  translateth  them,  Justa  facta,  or 
any  thing  that  hath  the  same  sense.  And  we 
fear  no  inconvenience  to  translate  it  justifica- 
tions in  English:  for  our  justification  before 
God  by  faith  only  will  never  be  overthrown 
by  that  term,  though  we  deny  not,  but  these 
justifications  be  the  good  works  of  Saints. 
But  where  we  say  they  "  be  so  called,  because 
they  are  the  fruits  of  faith,  and  of  the  justice 
which  we  have  by  faith  only,"  you  say,  "it  is 
most  evidently  false,  and  against  the  very  text 
and  the  nature  of  the  word."  Concerning  the 
text  it  is  this  :  To  her  was  granted,  that  she 
should  be  clothed  with  fine  linen  or  silk, 
clean  and  shining  :  for  the  fine  hnen  or  silk 
is  the  justification  of  Saints. 

This  text  compared  with  Apocalypse,  chap. 
7.  14,  showeth  whence  the  beatify  of  this  gar- 
ment cometh ;  verily,  not  of  the  justice  of  men, 
but  of  the  blood  of  the  Lamb,  and  the  merit 
of  his  sacrifice.  Therefore  the  text  hath  no 
evidence  for  you.  But  the  nature  of  the  word 
afiordeth  you  a  strong  argument :  "  for  there 
is  no  cause,"  you  say,  "  wliy  any  thing  should 
be  called  a  man's  justification,  but  for  that  it 
maketh  him  just."  Here  you  reason  child- 
ishly of  the  etymology  of  the  Latin  word .;«.•!- 
lifico,  which  signifieth  indeed  properly  to  make 
just ;  but  in  scripture  is  often  used  to  account 
just,  to  declare  just,  to  acquit  in  judgment,  as 
infinite  words  are  used  unto  other  significa- 
tions, than  can  be  taken  out  of  their  precise 
etymology  or  derivation. 


APOCALYPSE 


411 


Therefore  you  must  reason  of  the  nature 
ot  the  Greelc  word  iiKanofiara,  except  you 
will  allow  justifications  to  be  taken  in  as  many 
significations  as  (Siraiw/jara  be.  If  you  will 
do  so  as  reason  would  enforce  you,  there  is 
cause  why  a  ihin^  may  be  called  a  man's  jus- 
tification, which  doth  not  make  him  just,  but 
declare  him  to  be  just.  In  the  Psalms,  often- 
times your  vulgar  Latin  translation  useth  this 
word  justijicaliones  tuas,  for  God's  justifica- 
tions, and  Luke  1,  Justijicalionibus  Domini,-m 
the  justifications  of  the  Lord.  Might  you  not 
as  well  say,  "  there  is  no  cause  why  any  thing 
should  be  called  the  Lord's  justification,  but 
for  that  it  maketh  him  just  ?" 

If  there  be  cause  why  any  thin^  may  be  call- 
ed the  Lord'sjustification,  which  doth  not  make 
him  just,  there  is  also  cause,  why  a  thing  may 
be  called  a  man's  justification,  which  doth  not 
make  him  just,  but  declare  him  to  be  just: 
and  so  are  good  works  the  justifications  of 
yaints,  because  they  declare  them  to  be  just, 
not  because  they  make  them  just  before  God, 
as  we  have  proved  more  at  lar£?c,  James  2. 
Wisdom  is  justified  of  her  own  children,  and 
yet  she  is  not  made  just  by  thetn.  The  pub- 
iicans  and  sinners  justified  God,  yet  they 
made  not  God  just.  Jerusalem  hath  justified 
her  sister  Sodom,  yet  she  hath  not  made  her 
just.  Wicked  judges  sometimes  do  justify  the 
ungodly  men,  yet  they  make  them  not  just. 
Tlie  Pharisees  justified  themselves,  yet  they 
made  not  themselves  just.  The  lawyers  call 
that  a  man's  justification,  which  maketh  nei- 
ther the  man  nor  his  cause  just,  but  declareth 
ihcm  to  be  just. 

The  word  is  not  justification,  but  justifica- 
tions, in  the  plural  number,  whereupon  you 
may  as  well  conclude,  that  every  good  work 
is  a  man's  justification  by  making  him  just, 
and  so  you  nave  not  two  justifications  making 
a  man  just,  according  to  your  new  distinction, 
but  infinite  justifications-  But  in  truth  all 
these  justifications  are  the  efl'ect  of  one  justi- 
fication, which  is  by  faith  only  in  the  merits 
of  Chtist,  and  are  the  ornament  and  outward 
garment  declaring  the  inward  justice  of  the 
soul.  For  garments  are  all  without  the  thing 
clothed  with  them,  and  arc  not  called  inward, 
in  respect  of  the  thing  clothed,  but  in  respect 
of  more  outward  garments.  Therefore  this 
pure  shining  garment  is  the  light  of  good 
works,  proceeding  from  inward  faith,  and 
shining  outwardly,  the  glory  of  their  heavenly 
Father. 

10.  This  place  is  not  abused  by  Protestants, 
but  provcth  invincibly  against  Papists,  that 
all  religious  worship  and  service  belong 
to  God,  and  may  not  be  yielded  to  any  crea- 
ture. But  you  say,  "  it  maketh  for  no  such  pur- 
pose, but  only  warneth  us,  that  divine  honour 
and  the  adoration  due  to  God  alone  may  not 
be  given  to  any  creature :"  yet  the  text  is 
plain,  that  all  religious  worship  and  service 
are  due  to  God  alone,  and  to  no  creature.  For 
the  angel  saith  not,  worship  God  only  with 
this  kind  of  service,  but  worship  God  :  sisni 
fying  that  this  service  was  due  only  to  God. 
A-ugustin  saith ;  "  We  honour  the  angels  with 


love,  not  with  service,  neither  do  we  build 
temples  to  them  :  for  they  will  not  be  bo  ho- 
noured of  us,  because  they  know  that  we  our 
selves,  when  we  are  good,  are  the  temples  of 
the  highest  God.  Thenlore  it  is  rightly  writ- 
ten, tiiat  a  jnan  was  lorbidden  by  the  angel, 
that  he  should  not  worship  him,  but  one  God 
only,  under  whom  he  was  a  fellow  servant 
with  him.  Hut  they  which  invite  us,  that  we 
should  serve  them,  and  worship  them  as  gods, 
are  like  to  proud  men,  which  if  they  might, 
would  likewise  be  worsiiipped  :  but  to  sufi'er 
these  men  is  less  perilous,  but  to  worship 
the  angel  is  more  dangerous.  Let  religion 
therefore  bind  us  to  one  God  omnipotent,  be- 
cause between  our  mind  by  which  we  under- 
stand him  to  be  the  Father  and  the  truth,  that 
is,  the  inward  light  by  wiiit-h  we  understand 
him,  there  is  no  creature  interposed." 

By  which  sentences  it  is  manifest  that  he 
meaneth,  that  all  religious  worship  and  ser- 
vice are  due  only  to  God,  and  that  whosoever, 
angel  or  man,  requireth  or  receiveth  any  re- 
ligious worship  or  service,  he  usurpelh  that 
which  is  due  only  to  God.  Where  it  is  to 
be  noted,  that  he  overthroweth  your  distinc- 
tion of  I^itria  and  /Julia,  seeing  he  dcnitth 
religious  Dulia  or  service,  to  be  due  unto 
angels,  who  are  to  be  honoured  with  love,  not 
with  service.  But  where  we  reply  that  John, 
so  great  an  apostle,  could  not  be  ignorant,  that 
no  angel  is  to  be  worshipped  as  God,  and 
therefore  intended  not  to  worship  the  angel 
as  God  ;  you  answer,  "by  the  like  reason,  if 
this  latter  kind  of  reverence  had  been  unlaw- 
ful, he  could  not  have  been  ignorant  thereof, 
nor  could  have  done  it."  But  it  is  mnnifest 
by  his  own  confession,  that  he  was  twice  de- 
ceived in  this  point,  not  of  ignorance,  but  of 
forgetfulness  in  this  ecstasy  ot  mind,  while  he 
beheld  the  glory  of  the  angel  that  showed  him 
these  things.  But  the  other  error  of  worship- 
ping the  creature  as  the  Creator  was  too  gross 
an  error,  to  enter  into  any  so  religious  ancTwise 
a  heart  as  the  apostle  had.  Athanasius  contra. 
Arr.lih.  2.  Euthym.Pmwplpar.  I. tit.  11.  Gre;!^. 
Nyssen.  Oral  ad  Simpl.  de  filio.  Eutliy.  Pan. 
jmr.  1.  tit.  11.  Cvn7.  Thc.mu.  lib.  2.  Grrgoriiu 
Bwticus  dcftde  ad  Gallon  Ptuc.  Aug. 

We  might  have  learned,  you  say,  of  Au- 
gustin,  how  this  fact  of  John  was  corrected 
by  the  angel.  Augtistin  indeed  answering  the 
question,  how  the  civil  adoration  yielded  by 
Abraham  to  the  people  ol  the  land,  might 
stand  with  that  saying  of  Chri.^t ;  "Thou 
shalt  adore  the  Lord  thy  God,  and  him  only 
shalt  thou  serve,"  showeih,  that  civil  adora- 
tion is  not  there  lorbidden,  but  religious  ado- 
ration and  service,  which  is  proper  m  God. 
"  Neither  let  it  move,"  saith  he,  "  that  in  ano- 
ther place  in  a  certain  scripture,  the  anpel 
forhiddcth  a  man  to  adore  him  :  for  the  anpel 
seemed  or  appeared  to  be  such  a  one  ns  he 
mi^ht  be  adored  instead  of  Grui:  and  there- 
fore the  worshipper  was  to  bo  corrected." 
Whereby  he  meaneth  no  more,  but  that  the 
glorious  apparition  of  the  anccl  deceived  .hhn 
to  think  that  he  miuht  be  adored  with  reli- 
gious worship,  which  pertainclli  only  to  God  ^ 


4!2 


APOCALYPSE. 


whereas  angels  arc  so  honoured,  as  he  said 
before,  with  love,  not  wiih  religious  service. 
But  you  say,  "the  angel  was  so  full  of  ma- 
jesty representing  Christ's  person,  and  in  his 
name  using  divers  words  proper  to  God  ;  as, 
I  am  the  first  and  tiic  last,  and  am  alive  and  was 
dead,  that  he  might  well  be  taken  by  John, 
by  error  of  his  person,  to  be  Christ  himsell." 
But  this  could  not  be  for  divers  causes.  For 
this  was  not  the  same  person  that  appeared 
in  the  first  chapter,  like  to  the  Son  of  Man  : 
which  was  Christ  himself,  and  no  Angel  that 
presented  his  person.  As  Christ  himself  ap- 
peared in  his  own  person  to  Paul.  Acts  9.  And 
at  other  times,  so  did  he  there  unto  John. 

John  confesselh,  that  this  angel  which 
showeth  him  these  things,  was  one  of  the 
seven  angels  that  had  the  seven  vials  chap. 
16.  1.  Therefore  he  could  not  be  deceived 
in  his  person,  to  think  he  was  Christ.  lie 
willed  him,  immediately  before,  to  write, 
"  Blessed  are  they  thai  are  called  to  the  sup- 
per of  the  Lamb,"  which  John  was  not  igno- 
rant to  be  Christ,  according  to  the  vision 
which  he  reporteth,  chap.  j.  Theretbre  it  is 
manifest,  that  John  knew  this  angel  not  to  be 
Christ,  and  therefore  erred  not  in  his  person 
to  think  he  was  Christ,  and  intending  to  wor- 
ship him  as  Christ,  but  to  worship  him  as  a 
heavenly  angel,  that  had  showed  him  these 
things,  and  opened  these  great  mysteries 
unto  him.  Therefore  in  vain  you  go  about 
to  excuse  his  fault  with  your  shameless  dis- 
tinction, which  he  doth  plainly  confess,  to  the 
glorv  of  God,  and  the  edifying  of  the  church 
in  the  true  and  sincere  worship  of  God. 
Where  you  say,  he  was  not  culpable  at  all 
in  his  fact,  and  sinned  not  in  this  adoration, 
you  will  belike  remove  the  crime  from  John 
to  the  angel:  who  forbade  him  the  fact, 
wherein  he  sinned  not,  nor  was  culpable  at 
all.  And  it  is  a  very  gross  error  of  your 
Schoolmen  to  hold,  that  if  a  man  worship  a 
devil  in  the  shape  of  an  angel,  he  sinneth  not, 
nor  committeth  idolatry  formally,  but  only 
erreth  materially.  As  though  sin  of  igno- 
rance and  error  were  no  sin,  because  it  is 
not  so  great  as  sin  against  knowledore ;  and 
as  though  men  were  not  bound  to  learn  to 
know  God,  that  they  worship  none  instead  of 
God,  nor  with  the  worship  that  is  due  only  to 
God.  The  man  of  God  that  believed  the  old 
Prophet  which  lied  unto  him  sinned  grie- 
vously, as  appeareth  by  his  punishment,  be- 
cause he  transgressed  the  word  of  the  Lord, 
and  did  not  examine  his  prophecy,  by  that 
which  he  was  assured  to  be  the  word  of  God, 
1  Ret;.  13.  So  if  John  had  worshipped  the 
angel  as  Christ,  he  was  cul[)able,  because  he 
did  not  first  consider  whether  he  were  Christ 
indeed.  But  in  truth  he  did  so  appear  to  be 
one  of  the  seven  angels,  that  John  could  not 
be  ignorant  that  he  was  not  Christ. 

But  where  vou  defend  him  by  his  know- 
ledge of  all  (hities  of  a  Christian  man,  you 
labour  in  vain  lo  excuse  him,  seeing  not  only 
in  this  place,  but  also  after  this  admonition, 
ho  commiiicd  the  same  offence,  as  he  con- 
fesflCth,  chnp.'i-l,  of  human  frailty  and  forget- 


fulness,  though  not  of  general  ignorance  oi 
Christian  duty.  Upon  which  place  Ambro- 
sius  Ansbert  writeth  thus  :  "  It  is  greatly  to 
be  marvelled  why  John,  contrary  to  the  prohi- 
bition of  the  angel,  would  have  worshipped 
him  the  second  time.  For  before  in  like 
manner  he  had  forbidden  him  to  adore  him, 
and  taught  that  God  only  is  to  be  adored. 
What  meaneth  it  therefore,  that  contrary  to 
his  commandment,  who  verily  as  a  messen- 
ger of  truth,  had  told  him  before,  that  this 
honour  of  reverence  was  of  duty  to  be  offered 
not  to  a  creature,  but  to  the  Creator,  he  would 
now  honour  him  again  ?  Unless  perhaps,  he 
joined  this  and  the  former  vision  together, 
and  repeated  the  same  things  which  he  did 
before  :  or  else  being  stricken  with  great  as- 
tonishment of  the  visions,  he  confesseth  that 
he  had  forgotten  that  which  the  angel  com- 
manded him  before,  and  so  would  have  ado- 
red him  again." 

That  you  affirm,  John  to  have  been  in  as 
great  honour  with  God,  yea  and  in  more  than 
rn^ny  angels,  you  show  your  boldness,  to 
pronounce  so  confidently  of  that  which  no 
mortal  creature  knoweth.  The  word  of  God 
telleth  us  of  the  dignity  of  the  childrenof  God 
after  the  resurrection,  to  be  equal  with  angels, 
but  in  this  frailty  of  life  whereto  they  are  sub- 
ject, they  must  needs  be  inferior  to  angels, 
seeing  Christ  himself  in  whom  was  no  frail- 
ty of  sin,  was  made  inferior  to  the  angels,  by 
the  suffering  of  his  death,  Heh.  2.  9.  Your 
second  explication  is  yet  more  absurd,  that 
the  angel  and  John  should  strain  courtesy,  as 
men  do,  in  yielding  and  refusing  reverence 
one  of  another.  But  the  words  of  the  angel 
do  plainly  confute  this  fond  gloss.  For  ren- 
dering a  reason  why  he  will  not  be  adored  by 
John,  he  saith,  "  tliat  he  himself  is  his  fellow 
servant."  He  saith  not  that  John  is  in  grace 
and  merits  before  God  as  good  as  he.  But 
he  is  a  servant  as  well  as  he,  bound  to  wor- 
ship God  their  common  Lord,  as  much  as  he 
is  :  not  to  receive  worship  of  his  fellow  ser- 
vants :  that  he  is  fellow  servant,  not  only  of 
John,  but  of  the  rest  of  his  brethren  that  have 
the  testimony  of  Jesus.  And  cap.  22.,  and  of 
them  also  that  keep  the  words  of  this  book, 
that  is  of  all  Christians.  Therefore  he  strain- 
eth  not  courtesy  in  respect  of  John's  great 
graces  and  merits:  for  he  will  not  receive 
this  worship  of  any  Christian,  by  the  same 
reason  that  he  refused  it  of  John.  The 
words  are  manifest,  .Tohn  is  precisely  ad- 
monished of  ihe  angel,  of  error  and  unduti- 
fulness  in  the  fact,  yet  soon  after  of  forgetful- 
ness  falleth  into  the  same  error  and  unduti- 
fulness  again.  "  But  howsoever  that  be,"  you 
say,  "  this  is  evident,  that  the  angel's  refusing 
of  adoration,  taketh  not  away  the  due  reve- 
rence and  respect  we  ought  to  have  to  an- 
gels, and  other  sanctified  persons  and  crea- 
tures." We  would  not  by  any  means  take 
away  the  due  reverence  and  respect  we 
ought  to  have  to  holy  persons  and  things, 
whatsoever  be  sanctified  by  God.  But  it  is 
evident,  that  this  the  angel's  refusing  of  ado- 
ration, taketh  away  all  religious  adoration  or 


APOCALYPSE. 


413 


service  of  angels,  or  other  creatures  wliatso-  ]  But  this  due  reverence  and  estimation  of 
ever,  which  is  due  only  lo  God.  Bui  where  such  things  is  no  religious  adoration,  worship 
you  say  these  words,  "See  thou  do  it  not,  or  service  of  ihose  thuiKS,  or  due  to  those 
signify  rather  an  earnest  refusal,  than  any  things.  Theretore  the  temple,  the  labur- 
signit'iChtion  of  ciime  committed  thereby,"  it  nucle,  the  ark,  the  propitiatory,  the  churu- 
is  very  absurd.  For  these  words  be  not  only  bin,  the  altar,  the  bread  of  propojiiion,  the 
of  refusal,  but  of  prohibition,  as  every  child  sabbath,  and  all  their  holies,  were  esteemed 
knoweth,  and  Auguslui  in  the  places  betore  and  reverenced  as  holy  things,  but  not  ado- 
meniioned  doth  testily.  Seeing  therefore  red,  worshipped  or  served,  by  religious  kneel- 
they  prohibit  that  which  was  to  be  done,  as  ing  to  theui,  bowing  to  them,  or  praying  to 
Augustin  also  contesseth,  the  doing  ol  that  them.  Likewi.se  the  sacrainenis  of  Ch'ri.st, 
which  the  angel  forbiddeth  must  needs  be  a  are  to  be  reverently  esteemed  and  honoured, 
crime,  whosoever  committeth  it,  and  the  and  the  seals  ol  God's  promises;  but  not 
greater  after  so  earnest  a  prohibition.  j  to  be  adored,  worshipped,   served,  kneeled 

Concerning  the  expounding  ol  doubttul  pla-  to,  or  prayed  unto, 
ces  of  scripture  by  conterence  of  other  clear  To  omit  the  Lord's  Supper,  because  it  is  in 
places  wherein  you  deride  us,  Augustin  saith,  j  controversy,  what  true  Catholic  ever  said 
"Nothing  almost  is  fetched  out  of  these  ob-  that  baptism,  or  the  water  thereof  is  to  be 
scurities,  which  is  not  found  elsewhere,  to  be  I  adored,  worshipped,  served,  by  bowing  or 
uttered  most  jilainly.  De  doct.  Christ,  lib.  2.  j  kneeling  to  it,  or  by  praying  to  it?  The  like  I 
cap.  6.  Now  this  text  is  so  clear  and  evident  '  say  of  tlie  gospel,  scriptures,  or  the  name  of 
of  itself,  as  it  is  one  of  those  places,  which  j  Jesus,  to  which  no  religious  adoraiion,  wor- 
may  serve  to  expound  the  obscurity  or  dilH-  ship,  or  service  is  due,  although  they  are  to 
ciiliy  of  other  texts,  where  any  doubt  may  be  honoured  and  religiously  esteemed  for 
arise  concerning  relidous  adoration  and  ser-  God  and  Christ's  sake,  whose  word  and  name 
vice,  which  is  due  only  to  God.  But  seeing  they  are.  And  although  men  may  kneel  while 
you  will  be  blind  in  the  clear  light  of  the  sun  the  scripture  is  read,  or  bow  while  Jesus  or 
at  mid-day,  and  make  doubt  of  this  place  Christ  is  named,  yet  to  the  books  or  the 
where  none  at  all  needeih,  but  to  cloak  your  sound  of  the  name,  no  adoration  is  to  be  given, 
shameful  idolatry,  yielding  religious  worship  but  only  to  God.  God's  priests  and  prophets 
and  service  to  creatures  :  let  us  consider  :  are  to  be  honoured  with  civil  reverence  for 
your  three  doubts  or  questions.  "Whether  [  religion's  sake,  wiill  charity,  as  Augusiiti  saith 
there  ought  to  be,  or  may  be  any  religious  ;  of  angels,  not  with  religious  service,  with  du- 
reverence,  or  honour  done  to  any  ere  iture  ?"  !  ties  of  the  second  table,  not  with  any  duty  of 
But  here,  because  you   have   Augustin  flat  j  the  first  table. 

against  the  grand  question,  you  distinguish  i  Your  second  question  is,  "  whether  that 
of  this  word  religion  and  religions,  by  peti-  !  honour  be  called  adoration  in  Latin,  or  by  a 
lion  of  principle  or  begging  the  matter  in  j  word  equivalent  in  other  languages."  In  the 
controversy,  that  there  is  one  kind  of  reli- '  scripture,  that  religious  reverence  and  due  es- 
gious  worship  proper  to  God,  and  another  to  timation  of  holy  things  is  never  called  adora- 
creatures,  whereas  the  question  is,  whether  ,  tion,  worship  or  service  of  those  things,  nor 
all  religion  and  religious  worship  and  service  j  by  any  word  equivalent.  The  prophet,  Ps. 
be  due  only  to  God  '!  But  because  I  will  not  i  98,  saith  not,  adore  his  footstool,  but  adore  ye 
strive  with  you  about  a  term,  if  we  might  '  at  or  before  his  footstool,  because  it  is  holy, 
agree  about  the  matter  :  so  that  you  will  [  That  verse  5  is  plainly  expounded  in  the  last 
grant  with  Augustin  in  the  place  by  you  quo-  i  verse  of  the  Psalm,  even  in  your  viilsjnr  trans- 
ted,  "  That  we  may  have  no  religion  or  re-  laiion.  In  the  Hebrew  text  it  is  plain.  Like- 
ligious  worship  and  service  of  the  works  of  wise  Ifel).  11,  the  text  is  not,  ihat  Jacob  ador- 
men,  that  is  of  images,  for  the  workmen  ed  the  top  of  his  rod,  but  ihat  he  adored  upon 
themselves  that  make  such  things,  are  better  j  the  end  of  his  staff,  that  is,  leaning  upon  his 
than  their  works,  whom  yet  we  ought  not  to  I  stafl',  as  it  is  proved  in  the  answer  to  your 
worship."  That  we  ought  to  have  no  reli-  notes  upon  that  text.  Your  last  question  is, 
gion  or  religious  worship  and  service  of  dead  "  whether  we  may,  by  the  scriptures,  fall 
men:  "For  if  they  lived  godly,  they  are  not  I  down  f)rostrate  before  those  thing.s  or  at  the 
so  taken  that  they  seek  such :  but  they  will  !  feet  of  the  persons  that  we  so  adi)re."  To 
have  him  to  be  worshipped  of  us,  by  whose  this  question  I  answer,  with  relieions  adorn- 
illumination  they  rejoice,  ihat  we  are  fellow  tion,  we  may  nol  adore  any  thing  nr  person, 
servants  of  their  dignity  or  worthiness,  j  but  God  only.  But  we  may  fall  dounpros- 
Therefbre  they  are  to  be  honoured  for  imita-  trate,  or  kneel  in  adoring  of  God.  Where  you 
tion  sake,  they  are  not  to  be  adored  for  reli- i  say,  "that  our  arguments  make  as  much 
gion."  That  we  ought  lo  have  no  religion  |  against  civil  duty,  as  religious,"  it  is  utierly 
of  angels,  whom  we  honour  with  love,  not  j  false.  For  we  distinguish  duties,  according 
with  service.  If  y^u  will  ^ant  all  this  with  as  God  himself  haih  disiinL'uished  them,  by 
Ausrustin,  I  will  not  hold  ycru  so  hard  at  the  the  two  tables  of  his  law.  In  the  first  table 
staff's  end  for  this  term  religious.  There  is  of  r  liL'ion,  we  find  but  one  duty  of  adoration, 
a  religions  reverence  due  to  such  things  as  which  is  [irohibiied  lo  be  given  to  any  crea- 
arc  holy  by  sanciitication,  and  application  to  ,  lure,  and  commanded  lo  be  given  only  lo  (Jod. 
the  service  of  God,  in  respect  that  they  arc  "  But  that  the  scriptures  do  warrant  us  to  bow 
by  God  sanctified  and  applied  to  his  service.  I  down  our  bodies  at  the  p 


presence,  or  at  the 


4U 


APOCALYPSE. 


ieet  of  holy  persons,  specially  angels,  you 
have  examples  lo  prove."  Examples  are  no 
warrant  against  a  law,  except  they  be  allow- 
ed by  the  law,  or  the  law  maker.  Although 
some  ancient  writers  think  that  before  Christ 
came  in  the  tiesh,  angels  might  be  adored, 
but  not  since.  You  say,  Abraham  adored  the 
angels  that  appeared  to  him,  Gen.  18.  Where- 
to I  answer,  he  adored  them  with  civil  adora- 
tion, as  honourable  and  reverent  personages, 
because  they  came  in  the  shape  of  men,  sup- 
posing them  to  be  men,  as  his  preparation  for 
them  lieclaretli:  yet  one  of  them  was  Christ, 
whom  he  might  have  worshipped  with  divine 
honour.  You  say,  "  Moses  adored  the  angel 
that  showed  himself  out  of  the  bush,  which 
was  a  creature,  although  he  represented 
God's  person,  Ex.  3,  as  the  angel  that  spake 
here  to  Jolm."  Touching  Moses,  your  own 
vulgar  Latin  text  is  plain,  that  it  was  the 
Lord  himself,  and  the  Hebrew  text  calling 
him  the  angel  of  the  Lord,  m^aneth  plainly 
Christ,  and  no  creature.  Paul  so  calleth  him 
expressly,  1  Cor.  10.  9.  Exod.  13.  32,  he  is 
called  the  Lord  which  led  his  people  out  of 
Egypt,  that  sometime  is  called  the  angel,  be- 
cause he  is  the  angel  of  the  covenant,  as  Ma- 
lachi  calleth  him.  Mala.  3.  1. 

"  Balaam  adored  the  angel  that  stood  be- 
fore him  with  a  sword  drawn."  Num.  22.  I 
might  answer  peradventure,  that  Balaam's 
example  is  meet  tor  Balaamites  to  follow.  But 
indeed  the  Hebrew  text  saith  not,  that  he 
adored  the  angel,  but  that  he  inclined  his 
head,  and  bowed  himself  upon  his  face,  ador- 
ing God,  when  he  saw  his  angel  ready  to  take 
vengeance  of  him.  "  Joshua  adored  falling 
flat  down  before  the  feet  of  the  angel,  calling 
him  his  Lord,  knowing  by  the  angel's  own 
testimony,  that  it  was  but  an  angel."  He  knew 
by  the  Lord's  testimony  that  it  was  Christ 
hmiself,  the  prince  of  ilic  armies  of  the  Lord, 
that  appeareti  to  him  in  the  similitude  of  a 
man.  Within  three  verses  after  he  is  called 
Jehovah,  the  Lord  himself.  Wherefore  nei- 
ther this,  nor  any  other  examples  you  can 
bring,  proveth  that  it  is  lawful  lo  adore,  wor- 
ship, or  serve  angels. 

You  proceed  and  say,  "  not  only  to  angels, 
but  also  to  great  prophets,  this  devotion  was 
done,  as  to  Daniel  by  Nebuchadnezzar." 

No  religious  adoration  was  ever  lawfully 
given  to  any  prophet,  but  civil  adoration  of 
love,  not  of  religious  service,  though  in  re 
spect  of  God,  whose  servants  they  were,  as  al 
civil  honour  given  to  earthly  kings  and  other 
persons  in  authority  is  in  respect  of  God, 
whose  ministers  they  are,  yet  is  no  religious 
adoration,  worship,  or  service.  Therefore  it 
was  shameful  idolatry  that  Nebuchadnezzar 
would  have  ofTered  sacrifice  to  Daniel,  who, 
without  doubt,  did  withstand  him,  tliough  it 
be  not  expressed.  Yet  it  is  easily  to  be 
gathered,  not  only  by  the  piety  of  Daniel,  that 
would  never  admit  such  a  sacrilege,  but  also 
by  the  47th  verse  of  iliat  chapter,  where  the 
king's  answer  to  Daniel  is  rehearsed,  ac- 
knowledging that  the  God  of  the  Jews,  is  the 
only  God,  to  whom  only  all  religious  service 


and  worship  are  due.  Therefore  you  do 
shameiully  slander  the  holy  prophet,  in  say- 
ing that  he  did  not  refuse  that  adoration  and 
outward  offices  of  religion,  and  Hierom  that 
he  doth  defend  the  same.  Though  Porphyry 
was  a  wicked  blasphemer,  yet  it  is  a  shame  to 
belie  the  devil,  tor  neither  did  Porphyry 
charge  Daniel  with  intolerable  pride,  but 
said  It  was  incredible  that  such  a  proud  king 
would  adore  his  captive. 

These  be  the  words  of  Hierom  upon  Daniel 
2.  46.  "  At  this  place  Porphyry  doth  cavil, 
that  the  most  proud  king  never  would  have 
adored  a  captive.  As  though  the  Lycaonians 
also  would  not  have  offered  sacrifice  to  Paul 
and  Barnabas,  because  of  the  greatness  of 
their  miracles.  Therefore  the  error  of  the 
Gentiles,  which  think  all  that  is  above  them- 
selves to  be  gods,  ought  not  to  be  imputed  to 
the  scripture,  which  doth  report  all  things 
simply  as  they  were  done.  But  also  we  may 
say  this,  that  the  king  himself  did  declare  the 
causes  of  adoring  antf  ofTering  of  hosts,  iii- 
cense,  and  sacrifice,  saying  luito  Daniel,  veri- 
ly your  God  is  the  God  of  Gods,  &c.  There- 
fore he  doth  not  so  much  adore  Daniel,  as 
God,  which  revealed  the  mysteries  in  Daniel. 
As  we  read  that  Alexander  the  Great,  king 
of  the  Macedonians  did,  in  the  high  priest  Je- 
hoiada.  But  if  this  interpretation  be  misliked, 
we  must  say,  that  Nebuchadnezzar  being  con- 
founded at  the  greatness  and  astonislnnent  of 
the  wonders,  knew  not  what  he  should  do,  as 
he  that  understood  who  was  the  true  God^ 
and  Lord  of  kings,  and  adored  his  servant  and 
burned  incense  to  him. 

You  see  plainly  that  Hierom  doth  not  de- 
fend this  religious  service  to  have  been  law- 
fully offered  to  Daniel,  but  yieldeth  reasons 
that  might  move  the  proud  king  to  worship 
Daniel,  as  the  Lvcaonians  would  have  ho- 
noured Paul  and  Barnabas,  or  thinking  to  wor- 
ship God  in  him,  as  Alexander  did  in  giving 
reverence  to  Jehoiada  the  High  Priest.  The 
falling  down  before  Elizeus  by  the  children 
of  the  prophets,  and  by  the  Shunamite,was  civij 
and  not  religious  adoration,  so  I  say  of  Achior 
adoring  Jucfith.  Therefore  by  comparing  the 
scriptures,  we  do  not  find  that  religious  ado- 
ration, worship,  or  service,  may  be  done  to 
any  creature,  how  holy  soever,  but  only  to 
God  and  Christ,  which  John  was  manifestly 
forbidden  to  do  to  any  other.  But  you  say, 
"the  angel  for  causes,  might  refuse  that 
which  John  did  lawfully  do  unto  him."  But  the 
angel  might  not  forbid  that  which  was  lawfiil 
to  be  done,  except  you  will  set  him  to  school, 
and  teach  him  such  divinity  as  he  never 
learned  in  heaven.  For  he  doth  here  straight- 
i  ly  forbid  him,  saying,  "See  thou  do  it  not," 
•  and  addeth  a  reason  why  he  neither  ou^ht  to 
I  receive  such  adoration,  nor  John  to  offer  it, 
]  because  he  is  fellow  servant  with  him  and 
I  all  true  Christians,  to  whom  no  such  adora- 
tion is  due,  but  only  to  God.  Which  if  it  had 
not  been  his  express  meaning,  he  should 
have  induced  John  into  an  error,  and  caused 
him  to  think  that  God  only  is  to  be  adoredi 
which  is  an  error  by  your  doctrine,  it"  saints) 


APOCALYPSE. 


415 


angels,  images,  relics,  &.C.,  may  be  adored 
witli  religious  adoration.  If  there  were  causies 
known  to  you,  why  the  angel  might  rel'use 
that  which  John  did  lawfully  untu  him,  why  | 
doth  he  not  rather  express  those  causes,  than 
these  which  you  hold  to  be  no  causes.  If  you 
know  not  those  causes,  why  do  you  dream  of  I 
that  you  know  not,  and  deny  those  to  be 
causes  which  the  angel  doth  express?  Be- 
cause he  is  a  servant,  not  the  Lord,  a  crea- 
ture, not  God  to  whom  only  all  religious  ser- 
vice is  to  be  given. 

But  you  conjecture  there  were  causes  why 
the  angel  might  refuse  that  whicii  John  mii^ht 
lawfully  give  to  him,  as  Peter  did  refuse  ilie 
honour  gwen  him  by  Cornelius,  according  to 
Chrysostom's  opinion.  But  you  do  without 
shame  slander  Chrysostom,  for  there  is  no 
word  to  prove  that  Cornelius  did  lawfully 
offer  to  adore  Peter,  nor  that  Peter  might  law- 
fully take  such  kind  of  adoration,  as  I  have 
showed.  Acts  10,  sec.  7.  For  adoring  of  the 
angel  of  Philadelphia,  cap.  3  ;  where  Christ 
himself  and  not  this  angel  foreshoweth  that 
adoration. 

Arethas  saith,  "  worship  not  me,  saith  the 
angel,  as  foreshowing  things  to  coine,  for  this 
utterance  of  prophecy  is  not  mine,"  &c.  By 
which  you  'see  that  he  meaneth,  that  John 
worshipped  him  as  an  angel,  which  had  fore- 
showeu-these  things,  not  as  God,  nor  suppo- 
sing that  he  was  Clirist.  Ambrosius  Ansbert 
saith  in  the  person  of  the  angel ;  "  '1  ake  heed 
that  thou  go  not  about  to  yield  unto  a  crea- 
ture the  honour  which  is  proper  to  God  only, 
but  rather  consider  and  give  thanks,  because 
he  whom  thou  goest  about  to  adore,  is  in  no- 
thing thy  superior,  is  in  nothing  now  found 
more  excellent  than  thou,  because  we  are 
fellow  servants  of  one  Lord,  and  fellow  citi- 
zens of  one  city,  although  according  to  the 
dispensation  of  the  mystery  he  seemeth  now 
to  be  preferred  before  thee.  And  hereof  cer- 
tainly thanks  are  to  be  given  to  the  Redeemer 
of  us  all,  because  that  nature  which  before 
did  worship  angels,  and  was  not  forbidden, 
now  by  his  commg,  is  both  forbidden  to  adore 
them,  and  also  is  judged  in  nothing  inferior 
to  them.  And  lest  we  should  think  that  this 
dignity  is  proper  only  to  John,  when  the 
angel  said  unto  him.  See  thou  do  it 'not,  I 
am  thy  fellow  servant,  immediately  he  added 
and  said,  and  of  thy  brethren,  having  the  testi- 
mony of  Jesus." 

ClUPTER  20. 

2.  If  a  thousand  years  simiify  no  certain 
number  of  years,  but  the  whole  time  of  the 
New  Testament,  neither  do  the  forty-two 
months  of  Antichrist's  reign,  signify  a  cer- 
tain number  of  three  years  and  a  hall,  but 
rather  the  whole  time  of  his  reii,m,  which  is 
but  short  in  comparison  to  the  eternal  reign 
of  Christ. 

4.  Augustin  speaketh  not  of  Popish  sees 
and  consistories,  in  which  the  prelates  of  the 
Antichristian  church  take  their  ease  in  the 
one,  and  serve  their  covetousness,  or  exer- 
cise their  crnelty  in  the  other ;  but  he  saith, 


"  They  are  to  be  understood  of  Sedet  prcepoti- 
torujii,  the  seats  of  the  overseers  or  govern- 
ors of  the  church,  and  of  the  governors  them- 
selves," wliich  execute  judgment  by  preach- 
ing the  word  of  (jod,  and  exercising  Chris- 
tian discipline. 

4.  The  rest  of  the  souls  fry  not  in  purgatory, 
while  the  martyrs  reien  in  Heaven  with 
Christ.  "  For  although,"  saith  Augustin, 
"  tl)ey  are  not  yet  with  their  bodies,  yet  iheir 
souls  do  even  now  reign  with  him,  while 
these  thousand  years  do  run,  wherelore  it  is 
read  elsewhere' in  the  same  book  :  Blessed 
are  the  dead,  which  die  in  the  Lord,  from 
henceforth  nosv,  even  so  saith  the  Spirit,  that 
they  may  rest  from  their  labours  :  for  their 
works  lollow  them.  So  the  church  reigneth 
now,  first  with  Christ  in  the  living  and  in 
the  dead.  For  therefore,  as  the  apostle  saith, 
Christ  died  that  he  might  have  dominion  over 
the  (]uick  and  the  dead.  But  he  maketh  men- 
tion of  martyrs'  souls  only,  lor  iliat  they  aa 
chief  do  reign  being  dead,  which  had  fought 
for  the  truth  to  the  death  :  but  of  a  part  we 
understand  the  whole,  even  the  rest  that  are 
dead  which  pertain  to  the  church,  which  is 
the  kingdom  of  God. 

5.  Regeneration  in  the  elect  is  sealed  to 
them  by  baptism.  But  seeing  baptism  may 
be  given  out  of  the  church  whicli  shall  at- 
terward  be  efiectual  in  the  church,  when 
they  that  were  baptized  by  heretics  come 
to  the  Catholic  Church,  it  is  manifest  that 
regeneration  is  not  made  in  baptism  ex  opere 
operato  of  the  work  wrought.  For  they  may 
have  the  right  seal  of  regeneration,  which 
yet  have  not  the  right  faith  and  spirit  of  God, 
whereby  they  should  be  regenerated. 

5.  Because  the  common  people  in  Augus- 
tin's  time,  did  commonly  and  specially  call 
them  in  Latin  Sacerdoles,  which  were  bishops 
and  elders,  as  the  scriptures  nameth  ihem  : 
he  giveth  warning  that  the  word  Sacerdoles  in 
this  place,  doth  not  signify  those  special  offi- 
cers of  the  church,  but  all  true  Chri.'^lians, 
which  are  all  Sacerdoten,  that  is,  sacrificers, 
because  they  are  members  of  that  one  high 
sacrificer,  Christ  •  but  you  think  his  words  no- 
table, because  he  .«aii"h,  that  bishojis  and  el- 
ders are  now  properly  called  Sacerdoles, 
where  he  meaneth  not,  that  this  term  is  pro- 
perly appertaining  to  them,  but  that  they  were 
now,  that  were  in  his  time,  so  called  pecu- 
liarly, whereas  the  name  is  general  to  all 
Christians.  For  he  meaneth  not  that  bishops 
and  elders  be  called  Sacerdoles,  that  is,  sacri- 
ficers properly,  and  all  other  Christians  im-' 
1  properly  :  but  the  adverb  properly  is  opposite 
j  to  general,  and  signifieth  no  more  than  spe- 
cially or  particularly.  Therefore  this  place 
1  is  rather  a  reproving  than  allowing  of  tliem 
'  that  call  the  ministers  of  the  church  properly 
■  or  peculiarly  by  the  natne  of  Sacerdoles,  which 
1  is  common  to  all  Christians,  men  and  w;omen. 
j  Neither  is  it  any  confusion  to  them  which  rr- 
'  fuse  not  the  name  of  priest,  when  it  signifieth 
I  no  more  than  the  Greek  word  importeth, 
I  which  the  Holy  Ghost  useth,  and  whence 
1  it  is  derived :    but  only  when  by  perverse 


416 


APOCALYPSE. 


usage  of  our  English  speech,  it  is  taken  to  ; 
si'^nily  a  sacrificer,  which  indeed  it  doih  not 
si°nity.  As  lor  the  name  ministers  being 
used  in  scripture,  no  man  ought  to  reluse,  i 
but  mlher  tlie  name  of  Sacerdotes,  which  the 
scripture  of  the  New  Testament  never  useth 
for  a  bishop,  elder,  or  priest  of  the  New  Tes- 
tament. . 

7.  Augustin  saith,  which  you  do  fraudu- 
lently omit,  to  have  a  simple  colour  of  his  au 
thoriiy  against  us  ;  "  If  this  be  to  the  devil,  to 
be  bound  and  shut  up,  not  to  be  able  lo  se- 
duce the  church,  then  shall  this  be  his  loosing  ; 
that  he  may  be  able,  God  forbid.  For  the 
church  shall  never  be  seduced  by  him,  being 
predestinated  and  elected  before  the  constitu- 
tion of  the  world,  of  which  it  is  said,  the  Lord 
knoweth  who  are  his.  And  yet  the  church 
shall  be  here  even  in  that  time  in  which  the 
devil  is  to  be  loosed:  as  since  the  time  it 
was  instituted,  it  hath  been  here  and  shall  be 
at  all  times  in  her  children,  or  iiiembers  which 
bv  birth  succeed  them  that  die."  By  this  it 
is  manifest  that  Augustin  speaketh  not  of  the 
visible  estate  of  the  church,  in  which  are 
many  hypocrites,  but  of  the  congregation  of 
ihe  elect,  that  shall  never  fail,  while  the 
world  standeth.  Now  let  us  see  what  you 
{iather  out  of  him.  First  against  the  old  he- 
retics the  Chiliasts,  in  which  error  certain 
great  clerks  were  entangled,  whereupon  you 
infer,  "  That  the  scriptures  are  hard,  and  that 
there  is  no  security,  but  in  that  sense  which 
the  church  holdeth."  Concerning  the  hard- 
ness of  the  scripture,  it  is  a  sorry  conclusion, 
because  one  prophecy  of  things  to  come  is 
hard,  therefore  the  whole  scriptures  gene- 
rally are  hard.  But  although  we  grant  unto 
you  that  many  things  are  hard  in  the  scrip- 
ture, yet  it  will  not  follow  that  all  things  are 
hard  therein.  Augustin  doth  plainly  teach 
vou,  De  doct.  Christ,  lib.  2.  cap.  6,  "  That  the 
Holy  Ghost  hath  so  magnifically  tempered 
the  scriptures,  that  by  plain  and  easy  places 
he  might  provide  against  famine,  and  by  hard 
places  he  might  wipe  away  loathsomeness," 
that  commonly  ariseth  of  plenty  and  abund- 
ance easily  gotten.  Whence  the  security  of 
understanding  those  difficulties  is  to  be  ob- 
tained, he  showeth,  when  he  saith,  "  That 
nothing  almost  is  with  any  great  study  gained 
out  of  those  obscurities,  which  is  not  found 
elsewhere  to  be  uttered  in  the  scriptures 
most  plainly."  Meaning  that  all  things  ne- 
cessary to  salvation,  are  most  plainly  delivered 
in  the  noly  scriptures,  though  there  be  some 
things  pertaining  either  to  the  times  that  are 
passed,  or  to  the  time  to  come,  which  are  not 
necessary  for  us  to  know,  that  are  difTicult  or 
hard  to  be  understood.  There  is  therefore 
undoubted  security,  in  the  plain  text  of  the 
scripture,  though  they  that  boast  them.selves 
to  bo  the  church,  do  hold  the  contrary.  There- 
fore the  sense  which  the  church  holdeth,  must 
be  grounded  upon  the  scriptures,  if  it  be  true, 
if  it  be  not  grounded  upon  the  scripture,  there 
is  no  H(-curity  in  holding  it. 

Seeing  the  (-hurch  is  oftentimes  as  uncer- 
ta:in  as  the  question  to  be  decided  by  the  au- 


thority thereof,  what  security  can  there  be  in 
tlie  sense,  which  the  church  holdeth,  before 
it  be  certain,  which  is  the  church  ?  And  if 
there  be  so  easy  a  rule  of  security  of  truth 
ill  the  sense,  which  the  church  holdeth,  it  is 
marvel  that  it  was  unknown  to  Papias,  Ire- 
neus,  and  so  many  ancient  fathers  of  the  pri- 
mitive church,  which  erred  in  this  point :  of 
the  kingdom  of  Christ  to  continue  on  earth 
for  a  thousand  years,  which  Augustinjudged 
to  comprehend  all  the  time  of  the  church 
upon  earth,  since  the  death  of  Christ  to  tho 
end.  Although  it  may  well  be  taken  for  ii 
thousand  years  after  Christ,  during  which 
time  the  devil  had  no  such  power  to  obscure 
the  grace  of  Christ's  redemption,  as  he  hath 
obtained  since  by  the  Pope's  doctrine  of  merits, 
satisfaction,  and  justification  by  works,  in 
Pope  Joan  was  a  lively  image  of  the  whore 
of  Babylon,  so  of  the  loosing  of  Satan  in  Pope 
Sylvester  II.  Who  being  a  ccnjurer  and  sor- 
cerer by  the  devil's  means  was  made  Pop(-, 
as  is  iamouS;  even  in  the  Popish  stories  ;  a 
number  also  of  whose  necromantical  scholar.'?, 
as  Benno  the  Cardinal,  v.ho  lived  not  long 
after  him,  affirmeth,  by  the  devil's  means,  ob- 
tained the  seat  of  Antichrist.  But  to  return 
to  your  observations,  you  say,  ."  The  late 
heretics  are  by  the  said  words  fully  refuted, 
not  only  affirming  that  the  church  may  be  se- 
duced, but  also  holding  that  the  vef-y  true 
church  may  err,  and  fall  from  truth  to  error 
and  idolatry."  What  licentiousness  of  lying 
and  slandering  is  this,  that  you  usurp  so  com- 
monly ?  which  of  us  ever  said,  that  any  one  of 
God's  elect  might  fall  from  Christ  to  idolatry 
finally  ?  much  less  the  whole  church  of  the 
elect  and  predestinate,  of  which  Augustin 
speaketh.  But  this  we  say  with  Augustin, 
that  "  They  which  being  overcome,  do  follow 
the  devil,  pertained  not  to  the  predestinated 
nunibers  of  the  sons  of  God.  It  is  to  be  con- 
fessed that  when  iniquity  aboundeth,  the  cha- 
rity of  many  waxeth  cold  :  and  that  through 
the  unaccustomed  and  most  grievous  perse- 
cutions and  deceits  of  the  devil,  when  he  is 
loosed,  they  which  are  not  written  in  the  book 
of  life  are  many  that  should  yield."  We  say  not 
therefore  that  the  whole  church  or  any  true 
member  thereof  should  be  seduced  unto  de- 
struction, but  that  many  of  the  visible  church, 
whose  names  are  not  written  in  the  book  of 
life  have  been  seduced  by  Antichrist's  per- 
secutions and  deceits,  especially  after  Satan 
was  let  loose.  We  say  also  that  the  Pope, 
which  is  the  devil's  vicar,  and  not  Christ's,  is 
Antichrist,  which  hath  no  lawful  government 
of  the  church,  but  usurpeth  tyranny  against  the 
true  church  of  the  elect.  And  that  he  with  his 
clergy  which  seduce  the  world  with  his  blas- 
phemous doctrine  are  thewhoreof  Babylon  and 
not  the  church  of  Christ.  We  say  further,  that 
the  kingdom  of  Antichrist  is  but  for  a  short 
time,  in  comparison  ot  the  eternal  kingdom  of 
Christ,  yet  hath  it  continued  many  hundred 
years,  though  not  always  in  like  pride  and  ty- 
ranny. But  that  he  hath  persecuted  the  Saints 
for  a  thousand  vears  at  the  least,we  say  not.  For 
after  he  was  first  revealed  in  Pope  Boniface 


APOCALYPSE. 


417 


the  Third,  he  did  fortify  the  errors  of  purgatory 
and  invocation  of  Saints,  the  use  of  images, 
and  such  like,  which  were  sowed  in  the 
church  before  him,  and  added  many  other 
errors  unto  them.  Seducing,  by  hypocrisy 
and  counterfeiting  of  fasting  and  contincncy, 
forbidding  meats  and  marriage.  Having  a 
show  of  Christian  simphcity,  expressed  in  the 
vision  of  the  beast  with  two  horns  like  the 
Lamb,  yet  speaking  like  the  dragon,  and  pro- 
curing the  full  restoration  of  the  decayed 
Roman  empire,  which  is  the  beast  with  seven 
heads  and  ten  horns,  in  the  See  of  Rome. 
Which  once  obtained,  lie  wallowed  in  all 
filthy  pleasures  of  the  flesh,  like  a  harlot,  poi- 
soning, and  alluring  the  kings  of  the  earth  to 
commit  fornication  with  him,  and  having  be- 
witched the  earthly  princes,  to  become  obe- 
dient unto  him,  then  at  length  Satan  was 
loosed.  And  the  true  church,  which  detest- 
ing those  abominations,  and  not  able  any 
longer  to  abide  the  corruptions  in  doctrine, 
and  manners  of  his  wicked  retinue,  departed 
out  of  Babylon,  was  most  cruelly  persecuted 
in  those  whom  they  calli;d  Albigcnses,  Wal 
denses,  Pauperes  de  Lugduno,  Picardi,  &,c. 
and  that  more  cruelly  than  ever  the  Hoatlien 
emperors  persecuted  the  Christians  before 
Constantine's  time.  For  in  those  Heathenish 
persecutions  for  the  most  part,  the  Christians 
were  accused  and  condemned  in  some  form 
of  law,  but  in  these  cruelties,  bloody  wars 
were  held,  and  cruel  battles  fought  against 
them  to  destroy  them  utterly,  if  it  had  been 
possible. 

After  which  most  cruel  wars,  when  they 
were  often  driven  into  mountains  and  desert 
places  of  the  Alps,  Appennines,  Hercinia  silva, 
and  other  corners  of  the  world,  or  else  dis- 
persed and  kept  close  in  all  regions  of  Europe, 
the  bloody  inquisition  was  set  up  against 
them,  which  also  hath  consumed  many  thou- 
sands of  them.  Yet  was  it  never  able  so  to 
overcome  them,  but  that  not  only  dispersed 
members,  but  even  whole  churches  of  them 
continued  in  the  desert  corners,  until  it  plea- 
sed God  in  this  last  time,  to  have  his  gospel 
openly  preached,  and  his  word  to  make  war 
against  Antichrist,  and  to  have  the  victory  as 
in  chap.  19,  ver.  H,  to  the  end.  Which  pro- 
phecy is  now  fulfilling,  and  shall  be  accom- 
plished, let  Antichrist  and  all  that  take  his 
part  rage  never  so  much  against  it.  We  do 
not  therefore  assign  the  whole  thousand 
years  or  the  most  part  to  Antichrist's  reign. 
For  we  hold  that  the  chief  tyrannj^  of  Anti- 
christ, though  he  showed  hirnself  in  claim 
and  usurpation  in  pari,  and  deceived  many  be- 
fore, began  at  the  end  of  the  thousand  years, 
when  Satan  was  let  loose,  after  which  time, 
the  pope's  cruelty  was  greatest,  when  hi.s  he- 
resies by  the  schoolmen  and  the  new  sect  of 
friars  were  most  stoutly  defended. 

That  Antichrist  and  the  devil  shall  be 
weaker  toward  the  day  of  judgment  than  they 
were  before,  and  the  truth  better  known,  and 
the  faith  more  common  among  many,  after 
Antichrist  is  begun  to  be  consumed  with  the 
breath  of  our  Lord's  mouth,  which  is  his  holy  1 
53 


word,  agreeth  not  only  with  the  prophecy 
of  Paul,  but  it  is  most  clearly  described  in 
chap.  19,  ver.  11,  to  the  end.  Yea  through 
the  whole  chapter:  which  is  a  prophecy  of 
the  joy  of  the  church,  after  the  condenmaiion 
of  Antichrist  and  the  whore  of  Babylon  is 
known  therein:  and  of  iIk;  |)reparation  of  the 
church,  which  is  the  bride  to  the  day  of  her 
marriage  :  of  the  victory  of  the  word  of  God 
against  Antichri.st :  of  the  vain  attempts  of 
Antichrist,  and  the  kings  of  the  earth  to  re- 
sist the  word  of  God  and  the  kingdom  of 
Christ.  Against  which  there  is  nothing  con- 
trary in  the  gospel  or  in  this  prophecy  of 
John.  For  though  faith  shall  be  hard  to  be 
found  at  the  coming  of  our  Saviour  Christ, 
and  in  few,  in  comparison  of  the  multitude  of 
iinbclievers,  both  open  cneniies  and  counter- 
feit Christians,  yet  faith  shall  be  found  in  the 
elect,  whotn  he  shall  find  at  his  coming,  as  it 
is  manifest,  1  Thcs.  4.  17,  though  they  be  not 
so  many  in  number,  as  have  been  in  other 
ages,  that  were  before  Antichrist,  nor  so  few 
as  were  during  the  time  of  his  greatest  ty- 
ranny and  persecution.  You  see  and  confess, 
that  the  pope  and  his  religion  are  lessened,  and 
his  power  of  cruelty  diminished;  I  would,  if 
it  be  possible,  that  you  might  also  see  that  the 
pope  is  Antichrist,  who  is  now  consumed  by 
the  breath  of  the  mouth  of  Christ,  which  is 
his  holy  word  :  and  with  the  two  edged  sword 
that  proceedeth  out  of  the  mouth  of  hmi  that 
sitteth  on  the  white  horse,  whose  name  is  the 
word  of  God,  and  is  rightly  called  King  of 
Kings  and  Lord  of  Lords.  Against  whom  it 
is  folly  to  strive,  for  all  his  enemies  must  be 
made  his  footstool.  By  him  Antichrist  is  less- 
ened, and  his  cruelty  diminished,  so  that  his, 
force  shall  not  be  greater,  but  daily  lesser, 
until  he  be  utterly  destroyed  and  thrown  into 
hell  fire  with  the  devil  and  his  angels,  accord- 
ing to  this  prophecy.  For  it  is  not  the  impu- 
dent claim  that  he  maketh  to  be  Christ's 
chief  minister  and  head  of  his  church,  being 
the  king  of  pride  and  the  enemy  of  Christ's 
church,  that  can  any  longer  hide'  his  wicked- 
ness, v.'hieh  is  laid  so  open  by  the  preaching 
of  the  gospel,  that  all  the  elect  of  God  may 
easily  see  it:  though  such  as  the  God  of  this 
world  hath  blinded^  will  not  open  their  eyes, 
but  obstinately  refuse  the  light  that  is  ofTered 
to  their  own  destruction. 

8.  That  which  you  falselv  say  to  he  perse- 
cution in  the  Church  of  England,  Scotland, 
Flanders,  &.C.,  is  in  truth  the  lessening  and 
diminishing  of  Antichrist  and  his  religion, 
which  daily  proceedeth  even  in  Italy,  Spain, 
France,  and  wheresoever  he  nvikeili  most 
cruel  wars  against  the  word  of  God,  and  that 
which  you  say  shall  be,  that  the  church  of  nil 
nations  is  to  be  assaulted  most  grievously, 
hath  already  been  performed  by  .Antichrist 
the  Pope.  Although  the  battle  here  spoken 
of  is  a  more  general  consent  of  all  iJie  ene- 
mies of  the  church,  inward  and  outward,  se- 
cret and  open,  to  make  assaidt  against  if, 
though  not  in  one  place  nor  istne,  norafterone 
manner.  But  the  universal  hatred  of  all  tlie 
reprobate,  is  figured  uader  the  names  of  Gog 


418 


APOCALYr&E. 


and  Magog,  ia  which  tlie  Papists  and  Maho- 
metists  are  the  chief,  though  enemies  one  to 
the  other.  Yet  agreeing  as  the  Pharisees  and 
Sadducees  in  the  hatred  of  Christ,  so  these 
do  in  persecuting  the  church.  By  this  vision 
therefore,  the  church  is  comforted  ;  that  as 
she  is  instructed  in  the  former  visions,  that 
neither  the  heathen  persecutors  without  the 
church,  nor  Antichrist  sitting  in  the  midst  of 
the  temple  of  God,  should  prevail  to  destroy 
lier,  no  more  should  all  the  enemies  of  the 
church,  consisting  of  hypocrites  and  infidels, 
which  should  be  the  greater  number  toward 
the  end  of  the  world,  though  they  joined  in 
one  against  her,  be  able  to  overthrow  her, 
but  in  lighting  against  her,  they  should  gain 
their  own  undoubted  destruction. 

11.  Men  shall  be  judged  according  to  their 
\yorks,  which  are  the  fruits  of  faith  or  infide- 
lity. But  in  the  book  of  life  is  jiot  contained 
the  record  of  every  man's  works,  but  the 
name  of  the  elect  only ;  for  which  record 
there  are  other  books  opened  before.  Where 
you  say  intidels  are  otherwise  condemned 
than  for  lack  of  faith  only,  it  is  true  ;  and  yet 
if  they  had  that  faith  only,  by  which  God  jus- 
tifieth  the  ungodly,  they  should  not  be  infidels, 
but  faithful  and  fruitful  in  good  works,  and 
so  not  condemned,  but  glorified  with  the  rest 
of  the  elect. 

Chapter  21. 

22.  There  is  no  external  sacrifice  of  propi- 
tiation any  more  required,  nor  any  material 
temple,  but  the  spiritual  sacrifice  ot  mortifica- 
tion, praise,  thanksgiving,  prayers.  For  teach- 
ing and  the  public  exercises,  whereof  the 
church  hath  now  need  of  houses  of  assem- 
blies, which  then  shall  be  needless,  yet  praise 
and_thanksgiving  shall  never  cease. 

27.  All  that  are  cleansed  by  the  blood  of 
Christ  are  perfectly  cleansed,  and  need  no 
purgatory  pains  to  make  them  cleaner. 

Chapter  22. 

2.  Christ  is  our  tree  of  life,  not  only  by  the 
sacrament  of  his  supper,  for  then  they  only 
should  be  partakers  of  life  in  him,  which  are 
partakers  of  the  sacrament,  but  by  faith,  and 
participation  of  his  Spirit,  which  last  is  com- 
mon to  all  his  elect,  even  infants,  which 
throuah  infirmity  of  their  age,  have  not  faith 
actually. 

8.  We  see  both  are  taught,  when  they  are 
beside  the  word  of  God,  as  to  adore  an  idol, 
and  to  adore  before  an  idol,  yet  are  they  not 
all  one.  For  some  outwardly  bow  before 
an  idol,  that  in  the  heart  detest  it.  But  to 
adore  before  the  ark,  propitiatory,  altar,  ifec, 
which  God  by  his  word  alloweth  is  not  to 


adore  the  ark,  propitiatory,  altar,  &c.,  but 
God  in  those  places,  or  in  presence  of  those 
things. 

11.  Man  doing  good  works  by  God's  grace, 
doth  increase  that  justice  which  is  a  truit  of 
justification  by  faith.  But  that  justice  by  which 
he  is  just  in  the  sight  of  God,  he  increaseth 
not  by  good  works,  lor  it  is  perfect  in  Christ, 
in  whom  we  are  just  through  faith.  Ftilg.  de 
rem.  pec.  cap.  17.  Remig.  Ps.  10. 

12.  Heaven  is  the  reward  freely  given  to 
our  good  works  by  the  grace  of  God,  not  of 
the  merits  of  works,  nor  as  a  hire  to  him 
that  worketh,  iJowi.  4.  4.  But  as  an  inheritance 
to  the  children  of  God,  Matt.  25.  34.  Rom.  8. 
17.  It  is  said  to  be  due,  and  rendered  or  re- 
paid, not  because  it  is  merited  or  deserved 
by  us,  but  by  Christ,  and  promised  to  us. 
'^I'his  is  the  doctrine  of  all  the  scriptures,  how- 
soever the  enemies  of  God's  grace  labour 
to  obscure  it. 

18.  You  shall  never  be  able  to  prove  that 
we  have  added  any  thing  that  is  false,  or  taken 
avyay  any  thing  which  is  true  in  the  whole 
Bible.  What  you  have  done  even  in  this 
translation,  and  in  your  annotations,  I  leave 
to  tlie  judgment  of  the  readers  that  will  peruse 
this  answer,  and  also  the  defence  of  our  trans- 
lations against  the  slanderous  book  of  Gregory 
Martin. 

20.  The  words  of  your  prayer  be  good  and 
godly,  but  that  they  proceed  not  from  a  faith- 
ful heart,  not  only  your  wilful  and  obstinate 
rtiaintaining  of  errors  against  the  most  clear 
light  of  the  truth,  with  your  intolerable  licen- 
tiousness of  lying  and  slandering  the  saints 
of  God,  do  sufficiently  declare,  but  also  your 
horrible  practices  of  treason  and  murder  of 
our  Queen,  by  your  emissaries,  Campion, 
Parsons,  and  other  like  trumpets  of  sedition, 
and  other  ministers  of  your  wickedness, 
Throckmorton,  Somcrville,  Parry,  Savage, Ba- 
bington,  &c.,  and  the  Spanish  invasion  by  you 
procured  and  intended  against  your  country, 
do  openly  cry  out  against  you,  that  you  are 
men  void  of  all  fear  of  God,  faith,  good  con- 
science, and  religion,  so  that  every  true  Chris- 
tian man  may  say  of  you  with  the  prophet. 
Pa.  36,  "  The  wickedness  of  the  ungodly  hath 
said  in  my  heart,  there  is  no  fear  of  God  be- 
fore his  eyes,"  &,c.  Therefore  though  you 
can  speak  good  words  in  hypocrisy,  yet  your 
heart  knovveth,  and  your  cauterized  con- 
science cannot  but  bear  witness,  that  you  dare 
not  abide  the  trial  of  God's  judgment;  how- 
soever, as  all  wicked  oflendcrs  do  commonly, 
you  do  presumptuously  appeal  unto  it.  I  will 
say  no  more,  but  with  the  whole  church  of 
God  conclude,  Come  Lord  Jesus  ! 

Amen. 


FINTS. 


INDEX 


A. 


Abbot's  face,  Matt.  14.  13. 

Abraham's  bosom,  Luke  16.22.  Apoc.  5.  3. 

Abrenuncio  in  baptism,  1  Peter  3.  21. 

Absolution  ot'  a  priest.  The  excellency  of 
this  power  above  the  power  of  angels  and 
princes  ;  what  it  is  to  loose  and  bind,  Matt. 
16.  19.  John  20.  21,22,23. 

Abstinence.    See  fasting. 

Adoration  of  God,  called  Latria;  and  adora- 
tion of  creatures,  called  Dulia,  Matt.  4.  12. 
IJeb.  11.  21.  Acts  10.25.  and  14.  12. 

Adoration  ot  the  ark,  crucifix,  images,  re- 
lics, and  the  like,  Heb.  11.21. 

Adoration  of  angels  and  holy  persons,  Apoc. 
3.  9.  and  19.  10.  and  22.  8. 

Adoration  in  spirit  and  truth,  .John  4.  23. 

Adoration  or  reverence  to  holy  persons,  even 
to  the  kissing  of  their  feet.  Acts  4.  37. 

Alleluia,  whether  it  may  or  ought  to  be  trans- 
lated, Apoc.  19. 4  ;  often  used  in  the  church, 
Apoc.  19.  4  ;  whether  it  be  all  one  to  say, 
praise  ye  the  Lord  ;  and  whether  in  trans- 
lating six  psalms,  the  protestants  have  leit 
it  out  nine  times,  or  the  papists,  in  their  Por- 
tuis,  more  than  nineteen  times,  Apoc.  19.  4. 

Alms,  whether  they  redeem  sins,  Luke  3.  11. 
Luke  11,  41;  whether  alms  procure  us  pa- 
trons in  heaven,  Luke  16.  9 ;  whether  they 
procure  release  of  pains  after  death,  Acts  9. 
39  ;  whether  they  increase  grace, 2  Cor.  9.  9. 

Alms-men,  whether  they  be  happy  ior  the 
merit  of  their  alms,  2  Cor.  9.  9.  Acts  9.  39. 

Alms,  whether  an  act  of  God's  worship,  2 
Cor.  9.  12. 

Alms  and  hospitality  to  priests  and  other  holy 
men,  whether  they  make  the  giver  partaker 
of  their  merits,  Matt.  10.  12.  Luke  16.9.  2 
Cor.  8.  14.  2  Cor.  9.  1.  Gal.  6.  6.  2  Tim.  1. 
18.     See  works. 

Altar--",  Heb.  13.  10.  Altars,  whether  sancti- 
fied by  the  oblation  of  Christ's  body.  Matt. 
23.  19.  The  name  of  altars  and  tables,  whe- 
ther a  material  altar  to  sacrifice  Christ's 
body  be  necessary,  Heb.  13.  10.  Dedica- 
tion or  consecration  of  altars,  with  saints' 
relics,  Apoc.  6. 10. 

Amen,  whether  it  may  be  translated,  John  8. 
34.  Apoc.  19.  4. 

Anathema,  Rom.  9.  3. 

Angels,  whether  to  every  Christian  one  is  ap- 
pointed protector.  Matt.  18.  10  ;  how  they 
be  protectors  of  countries  and  churches,  1 
John  2.  1.  Apoc.  1.  20;  what  is  the  religion 
of  angels  in  Paul,  Col.  2.  18  ;  praying  to  an- 
gels. Col.  2.  18 ;  peace  from  God  and  the 
holy  angels,  Apoc.  1.  7  ;  whether  there  be 
nine  orders  of  angels,  Eph.  1.  21 ;  whether 


j  Michael  be  patron  of  the  church,  Apoc.  12 
7 ;  why  painted  fighting  with  a  dragon, 
Apoc.  12.  7. 

Anoiiing.    See  extreme  unction. 

Antichrist,  who  is,  2  Thes.  2.  3,  4,  5,  6.  Apoc. 
11.2,  8.  Apoc.  13th  chapter. 

Antichrist,  whether  he  shall  be  one  singular 
man,  2  Thes.  2.  3.  Apoc.  13.  18  ;  whether 
he  shall  come  near  the  world's  end,  2  Thrs. 
2.  3,  4 ;  whether  Antichrist's  reign  shall  be 
only  three  common  years  and  a  halt,  Malt. 
24.22.  Mark  13.  20.  Apocalypse  11.2.  Apo- 
calypse 12.  6.  Apocalypse  20.  7 ;  whether  An- 
ticiirist  shall  abolish  the  mass,  2Thcs.  2.  4; 
whether  Antichrist  shall  suffer  no  false 
worship  of  God,  but  of  himself  only,  2  Thes. 
2.4;  whether  all  framing  of  letters  to  ex- 
press his  name  be  uncertain,  Apoc.  13.  18  ; 
whether  the  protestants  be  forerunners  of 
Antichrist,  2  Thes.  2.  3,  4.  Apoc.  13.  6,  11, 
17.  Apoc.  20.  8  ;  whether  the  pope  be  Anti- 
christ, 2  Thes  2.3;  two  special  reasons 
why  Antichrist  is  so  called,  2  Thes.  2.  4. 
The  apostacy  of  Antichrist  and  his  from  the 
Catholic  church,  whether  it  be  from  the  see 
of  Rome,  2  Thes.  2.  3  ;  whether  the  perse- 
cution of  Antichrist  shall  cause  the  church 
to  be  invisible,  Apoc.  12.  3;  whether  Elias 
and  Enoch  shall  be  persecuted  by  Anti- 
christ, Apoc.  13.7;  what  is  Antichrist's 
triple  honour  against  the  honour  of  Christ. 
Apoc.  13.  17  ;  his  attempts  to  draw  from  the 
true  faith,  Apoc.  13.  17;  how  there  be  many 
Antichrists,  2  Thes.  2.  3  ;  whether  the  pope 
cannot  be  Antichrist,  2  'Thes.  2.  3.  John  5. 
43.  Apoc.  12.  14.  Apoc.  13. 18.  Apoc.  20.  7; 
whether  the  protestants  make  Leo  and 
Gregory  furiherers  of  Antichrist,  2  Thes.  2. 
3;  whether  they  place  Antichrist  in  the  see 
of  Rome  in  Paul's  time,  2  Thes.  2.  3  ;  whe- 
ther not  to  be  with  the  see  of  Rome  is  lo  be 
with  Antichrist,  Ac?  11  26.  2  Thes.  2.  3. 

Apostles,  their  name,  dignitv,  and  authority, 
Luke  6.  13.  Matt.  18.  18,  19 ;  how  some 
apostles  were  greater  than  other,  2  Cor.  12. 
11;  whether  the  apostles  forsook  their 
wives.  Matt.  8.  14.  Matt.  19.  9.  Luke  18.29. 
Luke  4.  38  ;  whi  thcr  Philip  the  deacon  left 
his  wife.  Acts  21.  9.  See  priests  Whe- 
ther the  apostles  vowed  poverty,  .Mail.  19. 
27.  2  Cor.  6.  10;  whether  the  aposllrs  made 
the  creed,  See  the  argument  of  the  Epis- 
tles in  general.  What  honour  and  reve- 
rt nee  !.■*  given  to  the  aposile's,..\cls  4.  37 
and  Acts  5. 11 ;  whether  imv  precepts  of  the. 
apostles  not  conij)rfhendid  in  ihe  scripiiirca 
arc  to  beobeyi-d,  Acts  I.').  11.   1  Cor.  .    12. 

.Apostolical  tradition.  See  tradition.  Whe- 
ther it  be  lawful  to  use  the  apostolical  Balu- 


INDEX 


tation,  Rom.  1.  7 ;  whether  to  be  saluted 
only  of  the  apostles  giveth  grace,  Rom.  16. 
3 ;  whether  the  pope's  otfire  be  rightly  call- 
ed ail  apostleship,  Ephes.  4.11;  whether 
every  converter  of  a  several  country  may 
be  properly  culled  an  apostle,  Luke  6.  13; 
whether  the  apostles  or  converters  of  coun- 
tries do  merit  heavenly  glory,  2  Cor.  1.  14  ; 
whether  Augustin  the  monk  be  the  apostle 
of  England,  1  Cor.  4.  15. 
Ave  Maria.    See  lady. 

B. 

Babylon,  whether  in  the  Apocalypse  it  signify 
Rome  the  see  of  Antichrist,  Apoc.  14.  8. 
Apoc.  16. 19.   Apoc.  17ih  chapter. 

Baptism  maketh  not  members  of  the  church. 
See  argument  of  the  Acts. 

Baptism,  how  it  taketh  away  sins.  Acts 'ixJ.  17; 
whether  it  justify,  Rom.  6.  3,  4.  Rom.  7.  6 ; 
whether  necessary  to  salvation,  Mark  I.  9. 
John  3.  5.  Matt.  3.  11.  Baptism  of  infants 
how  necessary,  i'um.  5.  10.  1  Cor.  7.  14 ; 
whether  the  Popish  sacrament  of  confirma- 
tion do  diminish  the  force  of  baptism.  Acts 
8.  17.  E.Yorcisms  and  other  ceremonies  of 
Popery,  whether  necessary  or  convenient, 
Mark  7.  14.  Acts  8.  38.  1  Pet.  3.  21.  Epha- 
tha,  Mark  7.  14.  Abrenuncio,  1  Pet.  3.  21. 
The  indelible  character  of  baptism,  2  Cor. 

I.  22.  The  baptism  of  heretics  and  schis- 
matics, whetiier  always  damnable,  1  Pet.  3. 
21.  Whether  John's  baptism  were  inferior 
to  Christ's,  Matt.  3.  11.  Mark  1.  4,  9. 
John  3.  31.  Luke  3.  16.  John  1.26.  Acts  1.5. 
Acts  19.  3.  Names  in  baptism,  Luke  1. 
63 ;  whether  Christ  himself  baptized,  John 
4.2. 

Beza,  whether  he  maketh  God  author  of  sin. 
Matt.  6.  13.  Acts  2.  23 ;  whether  he  con- 
troUeth  the  Evangelists,  Luke  1.  7,  8.   Luke 

3.  36.  Luke  22.  20.  Acts  8.  27  ;  whether  he 
imagine  corruptions  of  the  Greek  te.xt  ac- 
cording to  his  fancy,  Matt.  10.2.  Preface, 
sec.  39  ;  whether  he  translate  for  Christ's 
soul  in  hell,  his  carcass  in  the  grave,  Acts 
2. 27. 

Bishops,  what  spiritual  power  they  have. 
Matt.-  18.  18.  2  Cor.  10.  4  ;  their  power  to 
punish  heretics  confessed  by  Calvin,  2  Cor. 
10.6;  their  consistories,  Apoc.  20.  4;  how 
far  they  must  be  obeyed.  Matt.  15.  9.   Acts 

II.  18.  See  church.  How  they  are  to  be 
honoured  and  feared,  Acts  5.  11. 

Bishop's  blessing.  Matt.  10.  12.  Matt.  19.  13. 
Heb.  7.  7;  what  secular  affairs  agree  not 
with  spiritual  men's  function,  2  Tim.  2.  4  ; 
how  superior  to  priests  and  distinct  in  of- 
fice. Acts  8.  17.  Acts  1.  3.  Phil.  1.  2.  Titus 
1-  5  ;  their  power  of  consecrating  bishops, 
Titus  1.5.  Acta  13.  2,  3. 

Bishopping,  Acts  8.  17. 

Bishop  8  visitations,  Acts  15.  36 ;  whether 
Paul  allow  them  for  worthy  bishops  that 
cannot  preach,  1  Tim.  5.  17. 

Blessings  of  creatures,  how  efTectual  and 
operative,  Matt.  26.  26.  Mark  8.  6.  1  Tim. 

4.  4;  blessing  the  table,  1  Tim.  4.  4;  bless- 


ing a  pre-eminence  of  the  better  person,  1 

Tim.  4.  4.  Heb.  7.  7  ;  blessing  ot  bishops 
and  priests,  fathers  and  mothers,  Heb.  7.7. 

Blessing^ vvith  the  sign  ot  the  cross,  Luke  24. 
50.  ITim.  4.  5. 

Bread  supersubstantial,  Matt.  6.  11, 

C. 

Cainan,  Luke  3.  36. 

Calvin,  whether  he  blasphemed  against  the 
divinity  of  Christ,  John  1.  1.  John  10.  29 ; 
whetherCalvin  blasphemed  against  Christ's 
own  merits,  Philip  2.  9.  Apoc.  5.  9.  Heb.  2. 
9  ;  or  against  the  saints  in  heaven,  Luke  16. 
28  ;  whether  he  hold  that  God  is  the  author 
of  sin,  Matt.  13.  15  ;  whether  he  blasphem 
concerning  Christ's  suffering  the  pains  of 
the  damned,  and  that  he  was  abandoned  of 
his  father.  Matt.  27.  46.  Mark  15.  34;  whe- 
ther he  blaspheme  against  remission  of 
sins,  Heb.  6.  4,  9. 
Calvin's  doctrine,  whether  it  tend  to  the  abo- 
mination of  desolation,  Mark  13.  11. 
Canonical  hours  how  proved.  Acts  10.  9.  Acts 
3. 1.  Gal.  4.  10 ;  how  they  answer  to  th<i 
time  of  Christ's  passion  and  agonies,  Luke 
18.  1.  Gal.  4.  10.  See  prayer 
Catholics,  whether  this  name  discerneth  true 
believers  from  heretics,  and  whether  Pro- 
testants speaking  properly  do  understand 
Papists  by  this  name.  Acts  11.  26;  how  Au- 
gustin esteemed  this  name.  Acts  11.  26; 
whether  the  Protestants  mock  at  this  name, 
as  the  Donatists  did ;  whether  they  leave  it 
out  of  the  creed  ;  whether  they  leave  it  out 
in  the  titles  of  the  Catholic  Epistles.  The 
title  of  them  before  the  Epistle  of  James, 
Acts  11.26.- 
Catholic  Epistles,  why  so  called.  Acts  11.  26. 

Argument  of  the  Epistles  in  general. 
Catholic  terms  and  speeches,    1  Tim.  6.  20. 

2  Tim.  1.  13. 
Catholic  parents,  who  be,  2  Tim.  1.  5. 
Catholic  church.    See  church. 
Catholic  faith.     See  faith. 
Catholic  faith,  whether  it  be  taken  out  of 
England.  Apoc.  2.  5  ;  whether  ignorance  is 
allowable  in  true  Catholics,  Luke  10.  21. 
Luke  12.  8.  1  John  2.  20. 
Catholic    men's  obedience  to  their  pastors, 
how  far  it  ought  to  extend,  Acts  11.  4;  to 
councils.  Acts  15.  28. 
Catholic  assemblies  in  time  of  persecution. 

See  persecution. 
Censnrers  of  the  church.  See  Ecclesiastical. 
Ceremonies  used  in  the  Popish  church,  whe- 
ther by  example  of  Christ,  John  9.  6.  Exter- 
nal elements  how  used  in  the  sacraments. 
Gal. -1.  10.  Augustin's  estimation  of  cere- 
monies, and  whether  he  be  falsely  alleged 
against  them,  Gal.  4.  10;  whether  Popish 
ceremonies  be  not  burdenous,  but  sweet 
and  to  edification,  Gal.  4.  10;  whether  they 
be  neither  heathenish  nor  Judaical,  Gal.  4. 
10. 
Charity,  whether  it  be  more  principal  in  jus- 
tification than  faith,  1  Cor.  13. 13.  See  jue- 
fication. 


INDEX. 


Ci:arity,  whether  it  be  the  form  of  faith,  Gal 
0.  6. 

Chaste  or  single  life  in  Popish  clergy,  whe 
ther  it  be  angelical,  Matt  22.  30;  whe 
ther  more  for  the  service  of  God  in  them 
that  have  not  the  gilt  of  sole  lite,  1  Cor.  7. 
6,  28.  See  priests,  holy  orders,  monasti- 
cal  hfe.  Whether  it  be  impossible  lor  every 
man,  Matt.  19.  11.  1  Cor.  7.  17;  whether 
some  Protestants  may  not  justly  affirm  ihat 
they  have  not  the  gift  ol  continency,  1  Cor. 
7.7.  1  Tim.  3.  4.  Titus  1.6;  wiiether  all 
rnay  have  the  gift  that  will.  Matt.  19.  11.  1 
Cor.  7.  17;  whether  the  chastity  of  virgins, 
widows,  and  married  folks  difler  in  merit, 
Matt.  13.8. 

Chrism,  Acts  8.  17. 

Christ,  whether  he  be  a  priest  as  he  is  God 
and  man.  See  priest.  His  descending  into 
hell.  See  hell.  Whether  he  be  the  only 
mediator.  See  saints.  How  lie  maketh 
now  intercession  for  us,  Heb.  7.  25 ;  whe- 
ther the  Popish  votaries  forsake  all  and 
follow  Christ,  Luke  5.  23. 

Christians,  the  name  oi,  derided  by  Italian 
Papists,  Acts  11.  2G. 

Christian,  true,  liberty.     See  Gospel. 

Church  Catholic  or  universal,  Matt.  24.  23. 
Lidie24.47.  Acts  11.20.  Col.  1.6.  lTim.3. 

15.  1  John  2.  2  ;  What  this  article  signifieth, 
I  believe  the  Catholic  church,  John  4.  39.  1 
Tim.  3.  15;  whether  they  are  blinder  than 
the  Jews  that  see  not  the  Popish  church  to 
be  the  true  Catholic  church  ot  Christ,  2  Cor. 
3.  14  ;  whether  the  unity  of  the  church  con- 
sist in  communicating  with  the  Pope,  Gal. 
2.  9.  Eph.  4.  5;  how  the  unity  of  the  church 
is  by  the  blessed  sacrament,  1  Cor.  10.  16, 
17 ;  whether  the  Protestants  at  the  first, 
avoided  the  name  of  church,  and  thrust  it 
out  of  the  bible,  Eph.  5.  23;  whether  the 
church  can  never  err,  Luke  18.  8.  John  14. 

16.  John  16. 13,  23.  John  17.  17.  Eph.  5.  23, 
24.  1  Tim.  3.  15.  Apoc.  20.  6;  whether 
the  Protestants  blaspheme  concerning  the 
church's  aposiacy  or  revolt  from  God,  Matt. 
28,  20.  John  14.  17.  Col.  1.  6.  Thes.  2.  3. 
Apoc.  12.  7 ;  whether  Christ  be  not  perfect 
without  his  church,  as  a  head  without  a 
body,  Eph.  1.  21,23;  whether  the  church 
be  always  visible.  Matt.  5.  15.  Acts  2.  47. 
Acts  11.24.  2  Thes.  2.3.  1  Tim.  3. 15  Acts 
5.  39.  Col.  1.6.  Apoc.  1.20;  whether  Elias' 
words  make  anything  to  tiie  contrary,  Rom. 
11.3;  what  shall  be  the  state  of  the  church 
in  .Antichrist's  lime,  Apoc.  12.6;  how  the 
church  is  small  in  the  beeinning,  and  grow- 
ing great  afterward,  Mark  4.  3.  Luke  5.  6, 

10.  Luke  24.  47.  Col.  1.6;  her  laws,  cus- 
toms, and  governors,  how  thev  are  tn  be 
obeyed.  Matt.  15.  9.    Acts  15. 13,  41.    1  Cor. 

11.  8.  2  Cor.  1.  2,  16.  1  Thes.  4.  8.  2  Thes. 
3.14.  Heb.  13.  24.  2  Cor.  5.  18  ;  how  she 
only  hath  the  true  sense  of  the  scriptures,  2 
Cor.  3.  3;  how  she  judgeth  all,  and  is 
judged  of  none,  1  Cor.  2.  14,  17;  how  she 
judgeth  betwe-n  canonical  scriptures  and 
not  canonical.  Gal.  2.2;  how  she  judgeth 
which  are  sacraments,  which  not,  John  13. 


14;  whether  the  Catholic  church,  which  is 
the  body  ol  Christ,  consist  ot  good  and  bad. 
Matt.  3.  12.  Matt.  13.  30.  Matt.  22.  11.  John 
15.  2 ;  whether  the  true  ciiurch  is  proved 
always  by  succession,  John  4.  20.  Acta  5. 
39.  Lphes.  4.  13;  whether  Christ  ieli  many 
things  to  be  taught  in  the  church,  which  are 
not  taught  in  the  holy  scriptures,  John  10. 
22.   Apoc.  10.  1.    See  tradition.     How  the 
custom   ol  the    church  is  a  good  answer 
against  all  wranglers,  1  Cor.  11.  16;  whe- 
ther there  may  not  be  salvation  out  of  the 
church  of  Rome,  1  John  1.3.    1  Tim.  3.  15  ; 
whether   such    as   be  out  of  the  church, 
though  they  hear  and  read  never  so  much, 
can  understand  nothing,  Mark  4.  12;    whe- 
ther any  man  can    be    head  of  ibe  whole 
church  but  Christ,  Ephesians   1.22;  whe- 
ther the  Pope  may  be  ministerial   head  ol' 
the  universal  church,   Ephes.   1  22 ;  whe- 
ther no   temporal  prince  may  be  l>«ad   or 
chief    governor  of   tlie   pariicular  churcli 
within  his  dominion.  Matt.  16.  19.   Matt.  22. 
21.  Heb.  13.  17.    1  Peter  2.  13 ;  John  21.  17  ; 
whether  no  woman  being  a  prince  can  be 
head  or  chief  governor  of  the  particular 
church  within  her  dominion,   1  Cor.  14.  34; 
wiiether  the    Popish  service    imitate    the 
church  triumphant  in  heaven,   Apoc,  4.  8. 
Apoc.  19.  4;  building  of  material  churches, 
monasteries,     &c.     whether     meritorious, 
Luke  7.  5;  dedication  of  churches,  and  the 
feasts  of  them,  John  10.  22;  what  cost   in 
adorning  them  pleased  God,  Matt.  26.  8, 11. 
Mark  7.  11.    Mark  14.  4.  John  12.  7  ;  whe- 
ther God  will   be  honoured   in  churches, 
rather  than  elsewhere,  Acts  7.  48.  2  Cor.  1. 
11.  John  12.  20;    how  God  dwelieth  not  in 
material  temples    Acts  7.  48;  wherewithal 
churches  be   profaned,   Mark    11.    16,   17. 
John  2.  15  ;    whether  our  parents  and  other 
necessities  of  poor  men  are  not  always  to 
be  preferredT)erore  the  adorning  of  churches, 
Mark  7.  11. 
Clergy,  the  name  to  whom  in  scripture  it  is 
given,  1  Peter  5.  3;    the  difference   of  the 
clergy  and  the  Laity,  1  Peter  5.  3. 
Clergy  exempt  from  tribute,  Rom.  14.  6  ;  what 
degrees  of  superiority   are    among   them- 
selves, and  over  others,  Luke  22.  24.  2  Cor. 
1.  24.  2  Cor.  12.  11  ;  whether  the  priviitees 
and  exemption  of  the  clergy  be  grounded 
upon  the  scripture.  Matt.  17.26.  Rom.  13.4. 
Commandments  of  God,  whether  possible  to 
be  kept.  Matt.  11    14  ;    Luke  1.  6.  Luke  10. 
28;   John  14.  15  ;    1  .lohn  3.  4.    1  John  5.  3. 
Rom.  8.  4.  Rom.  13.  8;  keeping  of  the  com- 
mandments, how  protiiable  and   necessnry 
to  salvation,  Matthew  5.  20.    Jnnies  2.  10. 
Matt.  19.  1.  Mark  19.  17.  Luke  18.20.  Apoc. 
14.  12;  whether  they  d  l-r  from  counsels, 
Mark  10.  21.  Luke  l'8.  2'. :   whether  a  man 
is  justified  by  keeping  of  them,  Luke  I.  3, 
6.  Roman.s8.  16;  whether  Popish  traditions 
be  ''-.c  roriimandments  ol  men.  •  See  tradi- 
tions.   Whether  all  laws,  doctrines,  and  ser- 
vice of  the  church  iif  Englnn(!,  be  the  com- 
mandments of  men,  Malt.  15.8.  .Mark  7.  7. 
Communion,  whether  rightly  ministered  by 


INDEX. 


Protestants,  1  Cor.  11-  20.  lo  end ;  whether 
they  imitate  Christ's  institution,  and  the 
apostles'  tradition,  1  Cor.  II.  23,  34;  whe- 
her  their  communion  be  idolatry,  1  Cor.  8. 
10 ;  whether  they  call  it  improperly  ilie 
communion,  1  Cor.  11.  24;  whether  they 
call  it  improperly  the  Supper  of  the  Lord, 
1  Cor.  11.  20;  whether  their  communion 
bread  be  profane,  1  Cor.  11.  29;  whether 
it  he  Calvin's  supper  and  not  Clirist's,  John 
4.  20 ;  whether  it  is  the  very  table  and  cup 
of  devils,  and  accordingly  to  be  abhorred,  1 
Cor.  10.  21. 

Community  of  life  and  goods  in  the  first 
Christians,  whether  it  be  used  now  of  the 
Popish  cloisterers  only.  Acts  2.  44;  whe- 
ther it  was  a  commandment  or  a  counsel 
only.  Acts  2.  44. 

Concupiscence  after  baptism,  whether  it  be 
sin  of  itself  without  consent,  Rom.  6.  10. 
Rom,  7. 15,  19, 25.  James  1.  13.  1  John  3.  C  ; 
how  the  apostle  calleth  it  sin,  Rom.  6.  12; 
whether  it  defileih,  or  maketh  imperfect  all 
the  actions  of  a  just  man,  Rom.  7.  25. 

Confession  in  particular,  whether  necessary. 
Matt.  3.  6.  Mark  1.  5.  John  20.  23.  Acts  19. 
18  ;  whether  secret  or  auricular  confession 
be  necessary,  John20.  23;  to  a  priest,  Luke 
17.  10.  John20.  23._James5. 15:  of  all  mor- 
tal sins,  James  5.  15;  before  the  receiving 
of  the  sacrament,  1  Cor.  U.  28;  whether 
the  English  ministers  hear  confessions,  and 
absolve  contrary  to  their  own  doctrine, 
John  20.  23.    See  penance. 

Confessing  of  Christ  and  his  religion.  See 
faith. 

Confirmation,  otherwise  called  bishopping, 
whether  it  Idc  a  sacrament.  Acts  8.  17;  what 

frace  and  eft'ect  it  hath,  John  7.  39.  Acts  8. 
7.  Ephes.  1.  13;  what  heresies  against  it, 
Acts  8.  17. 
Chrism  or  holy  oil,  whether  necessary  in  con- 
firmation. Acts  8.  17. 
Conscience,  how  to  be  discharged  in  punish- 
ing of  papists,  Mark  15.  15. 
Consecration  by  imposition  of  hands,  1  Tim. 

4.  14.     See  orders. 
Continency.    See  chastity;  whether  all  nota- 
ble bishops   and   priests  of  God's  church 
have  been   single,  or  continent  from  their 
wives,  Titus  1.  6. 
Continency  of  married  folk  for  prayers'  sake, 
how  commendable,  1  Cor.  7.  5;   \yhether 
necessary  for  the  more  worthy  receiving  of 
the  sacrament,  1  Cor.  7.  32. 
Contrition,  whether  it  be  against  justification 

by  faith  only,  2  Cor.  7.  9.    See  penance. 
Corporals  for  the  blessed   sncrament,   upon 

what  scripture  grounded,  Matt.  27.  59. 
Corporals  and  chalices  hallowed,  1  Cor.  11.29. 
Comcils,  of  wiiat  persons  they  consist.  Acts 
15. 6  ;  how  they  represent  the  whole  church. 
Acts  15.  6;  wnether  Peter  and  his  succes- 1 
Borswere,  or  ought  to  be  always  presidents  I 
in  councils,  Acts  15.  6,7  ;  whether  councils  | 
be  of  no  force  without  their  confirmation,  I 
Acta  15.6,  7;  whether  they  have  such  as- 
sistance of  the  Holy  Ghost,  that  they  can- 1 
not  err,  Acts  15.  20.  Luke  1.  3.  John  15.  27.  I 


John  16.  12,  23.  Rom.  3. 4  ;  whether  exami- 
nation of  matters,  or  disputation  be  neces- 
sary, when  the  council  cannot  err,  Luke  1. 
3.  Acts  15.27;  whether  all  good  Christiana 
ought  to  rest  upon  their  determination  al- 
ways. Acts  15,  31 ;  how  the  ancient  fathers 
esteemed  of  general  councils,  Acts  15.  28; 
whether  all  decrees  of  councils  are  to  be 
put  in  execution,  Acts  15.  41 ;  how  later 
councils  alter  the  former.  Acts  15.  7,  13; 
whether  heretics  only  refuse  councils.  Acta 
15.  1,  20,28;  heretical  and  schismatical  sy- 
nods what  be,  Acts  15.  28. 

Counsels,  evangelical,  whether  differing  from 
precepts,  Matt.  19.  13,26.  Acts  2. 44.  1  Cor. 
7.  13;  whether  they  tend  to  perfection,  and 
be  followed  by  popish  cloisterers,  called  of 
them  religious.  Matt.  19.  21.  Mark  10.  21. 
See  works  of  supererogation  and  religious. 

Cross  whereon  Christ  died,  whether  holy  and 
to  be  honoured,  John  19. 17.  Heb.  9.4;  whe- 
ther the  cross  be  called  the  sign  of  the  Son  of 
Man,  Matt.  24.30;  ihe  sign  of  the  cross  in 
blessing,  whether  used  by  Christ,  Luke  24. 
51 ;  how  efteclual  to  sanctify,  Luke  24.  51 ; 
1  Tim.  4.  4.  In  sacraments  and  other  hal- 
lowed creatures,  1  Tim.  4.  5  ;  wiiether  it  is 
necessary  to  be  borne  in  our  foreheads, 
Luke  24.  51.  Apoc.  7.3.  Gal.  6.  14;  the 
crucifix  or  rood  with  Mary  and  John,  upon 
what  ground  of  scripture,  John  19.  26  ;  whe- 
ther there  be  any  virtue  in  the  sign  of  the 
cross,  Mark  9.  38.  1  Tim.  4.  4  ;  whether  it 
shall  appear  at  the  latter  day  no  less  to  con- 
found the  Protestants  than  the  Jews,  Matt. 
24.  30. 


Diiys,  what  distinction  of  them  ought  to  be, 
Rom.  14.  5 ;  whether  one  day  is  more  sanc- 
tified tli:in  another.  See  feasts  and  festivi- 
ties ;  the  church  useth  not  the  heathenish 
name  of  days,  Apoc.  1.  10 ;  whether  the 
Papists  call  not  the  week  days  Feriae,  by  a 
profane  name,  Luke  24.  1.  Apoc.  1.  10. 

Deacons,  their  office.  Acts  6.  3.    See  orders. 

Depositum,  1  Tim.  6.  20. 

Devotion  uttered  by  external  sign,  how  it  is 
allowable.  Matt.  9.  6.  Mark  3.  10.  Luke  19. 
4.  .John  1.  14.  Philip  2.  16.  James  5.  14. 
Mark  11.  9.  See  pilgrimage.  How  God  is 
served  in  spirit,  notwithstanding  external 
devotion,  John  4.  23.  Rom.  1.9;  whether 
true  devotion  be  called  of  the  Protestants 
superstition.  Acts  17.  22,  23 ;  whether  Po- 
pish devotion  towards  relics  and  holy  things 
be  a  token  of  great  faith.  Matt.  9.  8.  Rom. 
1.8;  the  holy  women's  devotion,  whether 
it  excuse  Popish  superstition,  Mark  16.  1. 
Luke  8.  3. 

Devotion  of  Zacheus,  whether  it  approvetii 
Popish  devotion  to  see  and  to  be  near  to  the 
sacrament,  Luke  19.  4  ;  kneeling  at  Verhum 
caro  factum  eft,  and  et  homo  factum  est,  what 
devotion,  John  1.  1. 

Dissensions  and  divisions  of  heretics  among 
themselves,  Phihp.  3. 15. 

Doctors  of  the  church,  which  be  necessary, 


INDEX. 


John  4.  23 ;  what  regard  We  must  have  to 
their  doctrine,  Heb.  13.  7, 9  ;  how  Augustin 
esteemed  of  them,  Heb.  13.  7,9;  whether 
their  crown  in  heaven  he'oi  Uie  merit  of 
their  labours,  Phihp.  4.  1.  1  Pet.  5.  4  ;  whe- 
ther the  ancient  doctors  be  contemned  in 
England,  2  Cor.  11.  6. 
Dulia     See  adoration. 


Ecclesiastical  censures,  whether  rightly  exe- 
cuted in  the  Popish  church,  Matt.  16.  19.  1 
Cor.  5.  4.     See  exconnnunication. 

Ecclesiastical  power  or  jurisdiction,  how  far 
it  e.xtendeth,  Matt.  16. 19.  John  2.  15.  2  Cor. 

10.  4.    See  bishop,  clergy. 

Elias,  whether  he  be  yet  alive,  and  shall  be 
the  precursor  of  Christ's  second  coming, 
Matt.  11.  14.  Matt.  17.  11.  Mark  9.4.  Apoc. 

11.  3.  ^ 
Enoch,  whether  he  be  yet  living,  Heb.  11.  5  ; 

whether  he  shall  preach  in  Antichrist's 
time  with  Elias,  Apoc.  11.  3. 

Ephphata.    See  baptism. 

Eremites,  wherefore  they  have  their  name, 
profession  and  life,  commended  by  the  ex- 
ample of  Elias,  of  .lohn  Baptist,  and  Christ 
himself;  Matt.  3.  1.  Matt.  9.  8.  Matt.  4.  1. 
Matt.  14.  12.  Mark  1.  9.  Luke  1.  80.  Luke 
21.  37;  whether  in  the  primitive  church 
there  were  innumerable  eremites  and 
monks,  such  as  the  Papists  have.  Matt.  14. 

12.  See  monks  and  monastical  life. 
Excomiiiimication,  what  punishment,  1  Cor.  4. 

5.  2Cor.  2.  6;  whether  excommunication 
in  the  primitive  church,  was  joined  always 
with  corporal  torment.  Acts  5.  3.  1  Cor.  5. 
5.  ITim.  1.  20;  whether  the  Protestants 
deny  that  heretics  are  to  be  excommunica- 
ted, 2  Cor.  10.  4. 

Exorcism.    See  baptism. 

Extreme  unction,  whether  it  be  a  sacrament. 
Gal.  4.  3.  James  5.  14;  whether  the  apos- 
tles anointing  with  oil  made  a  preparative 
to  the  sacrament  of  extreme  unction,  Gal. 
4.  3.  James  5.  14. 


Faith.  See  justification,  works ;  wnether 
faith  onlv  doih  not  justify,  Matt.  7. 16.  Matt. 
9.28.  Matt.  n.  17.  Matt.  22.40.  Matt.  23. 
15.  Matt.25.  S,,  41.  Mark  I.  15.  Mark  11. 
22.  Mark  12.33.  Mark  16.  16.  Luke  1.  6. 
Rom.  6.3.  Gal.  3.27.  Heb.  .5.  8.  Heb.  11.33. 
Luke  7.  50.  Luke  13.  6.  John  5.  29.  John  8. 
31.  1  Pet.  4.  8.  1  John  2  29.  1  John  3.  4. 
Apoc.  2.  22.  Apoc.  14.  12.  Acts  10.  2.  Acts 
24.  2.5.  Luke  10.  28.  John  15.  10.  Rom.  1. 
18.  Rom.  2.  13.  1  Cor.  13.  2,  13.  2  Cor.  7.9. 
Ephes.  3.  17.  Ephes.6.23.  1  Thes.  5.  8.  1 
Tim.  1.  5.  Whether  Aueusiin's  book  de 
fidett  operibits,  be  against  justification  before 
God  by  faith  oiilv,  James  2.  21 ;  whether 
justification  by  faiih  only  be  an  old  heresy. 
Argument  of  the  Ejjistlfis  in  Gener.il,  James 
2.  21.  Argument  of  both  the  Epistles  of 
Peter;    wnether  James  calleth  them  that 


teach  justification  before  God  by  faith  only, 
vain  men,  and  compareth  them  to  devils, 
James  2.  14,  21,  23,  24,  25,  26.  What  is 
Paul's  doctrine  concerning  faith  and  good 
works,  Argument  of  the  Episile.s  in  Gene- 
ral;  whether  Paul  ever  join  faith  and  cha- 
rity in  the  act  of  justification  before  God, 
Pliilemon  5;  whether  his  words  ot  faith  be 
misconstrued  by  the  Protestants,  Argument 
ol  the  Epistles  in  General.  Rom.  3.  5, 10,20, 
22,  28  ;  whether  other  scriptures  be  falsely 
alleged  by  the  Protestants  to  maintain  jus- 
tification by  faith  only,  Mark  5  36  ;  whether 
the  laith  of  the  Protestants  be  a  vain  secu- 
rity of  salvation,  Rom.  8.  38.  1  Cor.  9.  27. 
1  Cor.  10.  12.  Heb.  11.  1.  Rom.  5.  2  Rom. 
4.  24.  Luke  12.  5.  1  Pet.  4.  18.  1  John  4.  17. 
Rom  11.20.  Philip.  3.  11.  See  salvation. 
Whether  the  seven  catholic  Epistles  were 
written  against  justification  in  the  sight  of 
God  by  taith  only,  Argument  of  the  Epis- 
tles in  General.  Argimient  of  the  Epistle  of 
James.  James  2.  21.  Argument  of  John's 
Third  Epistle  ;  why  faith  is  so  often  named 
in  the  case  ot  justification.  Gal.  3.  7.  See 
justification  ;  in  what  sense  most  of  the  an- 
cient fathers  sav,  that  only  taith  doth  justify, 
James  2.  24  ;  How  it  is  said  by  our  Saviour 
Christ,  believe  only,  Mark  5.  36  ;  what  man- 
ner of  faith  doth  ju£tifv,  Rom.  1.  17.  Rom.  4. 
24.  Gal.  5.  6.  Heb.  11.1,6.  James  2.  24. 
Rom.  3.  22,  24.  Gal.  3.  7 ;  whether  faith 
may  be  had  and  lost  again,  Luke  8  13. 
Rom.  11.  20.  1  Tim.  1.  19  ;  whether  grace 
and  charity  may  be  lost,  Apoc.  2.  2  ;  what 
is  the  Apostle's  analogy  or  prescript  rule 
of  faith,  Rom.  12.  16.  Heb.  6.  1  ;  what  it  is 
to  hold  the  first  faith  of  our  apostles  and 
fathers,  Rom.  6.  7.    Rom.  16.  17.   2  Cor.  12. 

12.  Gal.  1.8.  1  Tim.  6.  20.  2  Tim.  1.5.  2 
Tim.  3. 15.  1  John  2. 24.  2  John  5.  10.  1  Cor. 
15.15.  Gal.  3.  7.  Heb.  13.  9;  how  one  man's 
faith  obtaineth  for  another,  Luke  5.  20. 

Fast  or  fasting,  what  act  of  religion,  Luke  2. 
37;  whether  meritorious.  Malt.  15.  9.  1  Cor. 
15.32;  prescript  days  of  fasting,  whether 
allowable,  Matt.  15.9.  Acts  13.  3.  Gal. 4. 10; 
Iniber  days.  Matt.  9.  38.    Luke  6.  12.    Acts 

13.  3 ;  what  was  the  heresy  of  Aerius  con- 
cerning fasting.  Acts  13.  3;  prohibition  of 
certain  meats,  whether  it  be  Christian  fast- 
ins.  Matt.  15.  9.  Mark  7.  7.  Acts  13.  3. 
Rom.  14.  2.  1  Tim.  4.  3.  1  Tim.  5.  23  ;  whe- 
ther the  scripture  be  grossly  abused  by  the 
Protestants  against  the  Popish  fusts,  Matt. 
15.  9.  Mark  7.  7.  Rom.  14.  2.  1  Cor.  8.  1. 
Col.  2.16,21.1  Tim. 4.  3,8.  Tiiusl.  15;  whet 
fasting  is  heretical,  Luke  2.  37.  Col.  2.  21. 
1  Tim.  4.8;  the  Lent  fast,  and  the  origin 
thereof.  Matt.  4.  2.  Mark  1.  12;  whether  it 
be  sin  not  to  fast  in  Lent,  .Matt.  4.  2  ;  whe- 
ther Lent  be  an  apostolical  tradition,  !\Iuti. 
4.  2.  Luke  4.  2  ;  whether  it  be  the  true  imi- 
tation of  our  Saviour's  fasting,  .Matt.  4.  2; 
whether  by  keeping  of  it  true  Christiana 
are  known  from  infidels,  Matt.  4.  2 ;  what 
the  dociors'  sermons  were  of  Lent  fast, 
Malt.  4.  2  ;  whether  the  Popish  fasts  were 
foresignified  by  Christ  himself,  Matt.  9. 15 


INDEX. 


Fear,  what  fear  is  not  in  chanty,  1  John  4.  18  ] 
See  Faith  of  the  Protestants,  and  salvation  ; 
servile  fear,  whether  not  ill,  )  John  4.  18. 
Acts  24.  25 ;  fear  of  hell,  how  profitable, 
Luke  12. 5.  ^       , 

Feasts  or  festival  days,  hownecessary  for  the 
church,  Matt.  2.  1.  John  10.  22.  Acts  2.  4. 
Gal.  4. 10.  Heb.  13.  7.  2  Pet.  1.  15.  Apoc.  1. 
10;  wiictlier  the  scriptures  be  grossly 
abused  by  the  Protestants  against  Popish 
festivities  and  holydays,  Rom.  14.  5.  Gal.  4. 
10.  Col.  2.  16 ;  the  feasts  of  Easter  and 
Whitsuntide,  Acts  2. 1.  Acts  20.  16.  Gal.  4. 
10.  Apoc.  1.  10  ;  whether  greater  grace  be 
given  upon  such  solemn  days,  Acts  2.  1. 
Acts  20.  16.  Gal.  4.  10.  Apoc.  1.  10. 

Free  will,  whether  man  hath,  Matt.  12.  33. 
Matt.  16.  27.  Matt.  19.  11.  Matt.  20.  23. 
Matt.  25.  8,  41.  Luke  2.  14.  Luke  10.  28. 
John  1.  12  John  6.44.  Acts  27.  31.  Rom.  7. 
19.  Rom.  9.  11,  14,  17.  Rom.  10.20.  1  Cor. 
15.10.  2  Cor.  3.5.  2  Cor.  6.1.  Philip  2. 13. 
1  Tim.  2.  4.  2  Tim.  2.  21,  25.  James  4.  8. 
Luke  13.  34.  Apoc.  2.  21.  Apoc.  3.  20.  Gal. 
5.  17;  whether  man's  free  will  worketh 
with  God's  grace,  2  Cor  3.  5.  1  Cor.  15. 10. 
1  John  3.  3.  Acts  13.  46.  Ephes.  4.  23. 
James  4.  8  ;  whether  man  have  any  free- 
dom of  will  from  the  servitude  of  sin,  with- 
out the  grace  of  God,' John  8.  36.  Apoc.  3. 
20;  whether  predestination,  reprobation, 
concupiscence,  take  away  free  will.  Acts 
27.  31.  Rom.  7.  15.  Rom.  9.  14,  22.  Acts  13. 
46.  Gal.  5.  17 ;  whether  the  Jews'  blind- 
ness and  reprobation  were  through  their 
own  free  will,  Luke  13. 34.  John  12.  39. 
Acts  13.  46.  Acts  28.  27 ;  whether  their  be- 
traying and  cruelly  in"  of  Christ,  and  Judas' 
treason  was  only  of  their  free  will,  Acts  2. 
23;  likewise  the  refusing  of  the  gospel 
when  it  is  preached,  Rom.  10. 16. 


God,  whether  the  Protestants  teach  that  he  is 
the  author  of  sin.  Matt.  6.  13.  Matt.  13.  15. 
Acts  2.  23.  Rom.  1.  26.  Rom.  3.  5.  Rom.  9. 
16,  17,  20,  21.  Rom.  11.  8.  James  1.  13  ; 
what  is  the  meaning  of  those  places  that 
sound  as  though  God  were  the  author  of  sin, 
Matt.  13.  15.  Mark4.  11,  12.  John  12.  39. 
Acts  2.  23.  Rom.  3.  5.  2  Thes.  2.  11 ;  how 
the  death  of  Christ  was  by  God's  determi- 
nation. Acts  2.  39.  Acts  4.  28. 

Gospel,  whether  it  be  only  the  written  word, 
or  else  tradition  unwritten  also,  Mark  8.  35. 
Rom.  1.  15.  See  tradition.  What  is  the 
pre-eminence  of  the  Gospel  or  New  Testa- 
ment above  the  Old,  2  Cor.  3.  9.  Heb.  7.  18. 
Heb.  8.  10.  Heb.  9.  12  ;  whether  the  Pro- 
testants teach  that  under  pretence  of  the 
liberty  of  the  Gospel,  every  man  may 
choose  whether  he  will  be  under  laws  spi- 
ritual or  temporal,  James  1.  25.  Gal.  5.  13. 
1  Pet.  2.  16 ;  whether  he  su(!ereth  for  the 
Gospel  that  suiTereth  for  any  article  of  Po- 
pery, that  is  not  taught  in  the  word  of  God 
written,  Mark  8.  35. 

Grace.    See  free  will ;   whether  grace  and 


charity  may  be  lost,  Apoc.  2.  4 ;  whether  to 
consent  to  God  offering  grace,  be  only  of 
grace,  Apoc.  3.  20.  Rom.  10.  16.  Eph.  4.  23. 
2  Tim.  2. 10;  whether  God's  grace  causeth 
men"s  works  to  be  meritorious.  See  me 
rits  ;  whether  all  God's  graces  and  gifts  be 
not  freely  given,  1  Cor.  12.  8,  but  some  de- 
served ;  whether  the  Greek  text  of  the 
New  Testament  be  corrupted,  1  John  4. 3. 
Preface  27,  28,  29. 
Gospels  and  epistles  in  the  mass-houses, 
Matt.  1. 1 

H. 

Hallowing  or  sanctifying  of  creatures  after 
the  Popish  manner,  whether  grounded  upon 
the  scriptures  1  Tim.  4.4  ;  the  force  of  such 
hallowing,  1  Tim.  4.  5. 

Holy  places,  Matt.  17. 9.  Acts  7.33.  1  Tim.  4. 
5.  2  Pet.  1.  18. 

Holy  bread,  whether  grounded  on  the  scrip- 
ture, 1  Tim.  4.  5  ;  water,  1  Tim.  4.  5  ;  days. 
See  feasts,  and  saints ;  things  not  to  be  pro- 
faned.   See  sacrilege. 

Hell  fire,  Matt.  5.  23. 

Hell,  whether  in  scripture  it  be  taken  for 
LimbusPatrum,  Acts  2.  27;  whether  Christ 
descending  into  hell,  delivered  the  fathers 
and  just  men  of  the  Old  Testament,  Luke 
16.  22.  Acts  2.  24,  27.  1  Pet.  3.  19,  20 ; 
whether  Calvin  deny  the  article  of  Christ's 
descending  into  hell,  Matt.  27.  46.  1  Pet.  19. 
20;  whether  Augustin  call  them  infidels 
that  deny  the  descending  of  Christ  into 
Limbus  Patrum,  1  Pet.  3.  19.  Acts  2.  27; 
whether  the  Protestants  translate  hereti- 
cally  for  that  purpose,  Acts  2.  27 ;  whether 
profitable  to  fear.    See  tear. 

Henoch.    See  Enoch. 

Heretic,  Titus  3.  10;  marks  are  to  know  he- 
retics Matt.  7.  15,  16.  Acts  20.  26.  1  Tim. 
1.  3,  4,  7.  1  John  4.  1,  2  ;  whether  it  be  a 
mark  of  a  heretic  to  go  out  of  the  Romisli 
church,  Eph.  3,  4,  5.  Titus  3.  10.  1  John  2. 
19;  name  of  the  Protestants  and  such  like, 
whether  it  be  a  mark  of  heretics,  Acts  11. 
26.  James  3.  1.  Apoc.  2.  6  ;  whether  they 
run,  not  sent,  as  heretics  do,  Matt.  21.  23. 
Luke  6.  13.  John  10.  1.  Acts  13.2.  Rom.  10. 
15.  Gal.  1.  1.  Heb.  5.  4;  whether  they  dis- 
sent as  heretics,  Matt.  23.  8.  Acts  15.  39. 
Philip  3. 15  ;  whether  they  preach  otherwise, 
and  contrary  to  the  faith  received  from 
Christ  and  his  apostles,  as  heretics  do,  Gal. 
1.8.  1  Tim.  1.  3.  ITim.  5.  17;  whether 
they  deceive  by  hypocrisy  and  sweet  words, 
Luke  6.  26.  Rom.  1.  7.  2  Cor.  11.  6.  2  Tim. 
4.  5.  2  Pet.  2.3;  whether  they  use  vanity  in 
preaching  and  vain  glory,  Luke  6. 26  ;  whe- 
ther they  preach  licentiousness  and  carnal 
liberty,  2  Pet.  2.  2,  19.  Apoc.  2. 14  ;  whe- 
ther iney  use  meretricious  and  painted  elo- 
quence, 1  Tim.  5.  17  :  whether  they  teach 
new  doctrine,  ITim.  1.3;  2  John  1.  10; 
Heb.  13.  7;  whether  they  invent  new  terms 
and  speech,  as  heretics  use  to  do,  1  Tim.  6. 
20  ;  whether  they  vaunt  great  knowledge, 
especially  of  the  scriptures,  in  such  manner 


INDEX 
.39. 


as  the  heretics  do,  Luke  6.  3.  John 
1  Tim.  1.  7.  1  Tim.  6.  '20;  whether  they  be 
ignorant  of  the  scriptures,  Mink  i\l.  24. 
Jude  10;  whether  they  hoast  ot  the  spirit 
without  the  word,  1  Jolin  4.  1 ;  whether  they 
contemn  councils  and  tather.s.  Acts  15.  28, 
31.  GaL  2.  2.  1  Tim.  6.  20.  Hcb.  6.  4;  whe- 
ther they  corrupt  the  scriptures,  2  Cor.  2, 


that  call  the  Pope  Antichrist,  John?.  20; 
wheliicr  the  Protestants  be  ravening  wolves 
as  heretics  be,  Mntt.  7.  15,  16.  Acts  20.  29  ,' 
whether  tliey  be  thieve.s,not  enterint,'  by  the 
door,  John  10.  1 ;  whether  the  Protestants 
or  tiie  Papists  were  prophesied  of,  and  de- 
scribed by  the  aposth's  lo  be  heretics,  2  Pet 
2.  13.  2  Pet.  3.  10.  Jude  19.  1  Tim.  4.  1,  4  5 


17.   2  Cor.  4.  2;    whether  they  deny  the    Heaven,   whether  shut   until  the  passion  of 
"" Christ,  Mutt.  3.  16.    lleb.  9.  3.    Heb.  11.  40, 


books  of  the  canonical  scripture,  or  of  the 
doctors  that  be  not  counterleit,  James  2.  14. 
Acts  17.  34 ;  whether  they  control  the  very 
text  of  the  scripture  and  the  sacred  writers 
thereof;  Luke  1.  78.  Luke  22.  20  ;  Acts  8. 
26.  Luke  3.  19;  whether  they  use  foul  shil'ts 
and  wran«ling  to  avoid  the  evidence  of  the 
scriptures,  John  1.  1.  John  20.  23.  2  Pet.  3. 
16.  1  Tim.  5.  9,  12.  Heb.  6.  4.  1  John  5.  16. 
Acts  8. 17 ;  whether  they  slander  the  church 
of  God,  John  6.  53  ;  whether  hatred  ot  the 
see  of  Rome,  as  it  is  now  the  see  of  Anti- 
christ be  a  mark  of  heretics,  Kom.  16.  16; 
whether  the  Protestants  acknowledge  no 
judge  of  controversies,  2  Cor.  1.24;  Gal.  2. 
2;  whether  they  despise  rulers,  especially 
ecclesiastical,  Jude  8,  11 ;  whether  they  be 
void  ot  faith,  John  14.  12.  2  Cor.  12.  1.  Acts 
10.30:  vviiether  they  be  mutable  in  faith, 
and  inconstant,  2  Cor.  1.  18  ;  whether  they 
be  given  to  voluptuousness  as  heretics, Rom. 
16.  18;  whether  they  hold  several  and  se- 
cret conventicles  as  heretics.  Matt.  24.  15. 
Luke  24.  47.  Luke  17. 23.  Jude  19;  whether 
their  synods  have  not  the  promise  of  Christ, 
Acts  15.  28;  whether  their  persons  consist 
of  worse  persons  than  the  Popish  clergy,  1 
Tim.  3.  6  ;  how  heresy  profiteth  the  church, 
1  Cor.  11.  19;  whether  the  Protestants  have 
many  faiths,  Eph.  4.  5  ;  whether  they  have 
many  analogies,  and  rules  of  faith,  Rom.  12. 
6  ;  whether  their  doctrinesbe  fables,  1  Tim. 
1.  4  ;  whether  they  shall  come  to  naught, 
though  supported  awhile  by  never  so  mighty 
princes,  Acts  5.  39;  whether  the  marks  of 
heretics  agree  to  the  Protestants,  Titus  3. 
10;  whether  ecclesiastical  persons  may 
punish  heretics  by  death,  Luke 9. 55.  Apoc. 
17.6;  how  the  books,  service,  and  sermons 
of  heretics  are  to  be  avoided,  Mark  3.  12. 
Titus  3. 10 ;  whether  it  be  lawful  to  commu- 
nicate with  heretics  in  any  case,  2  John  10. 
Apoc  2.  22 ;  whether  all  books  of  heretics 
are  to  be  burnt,  Acts  19.  19;  whether  they 
that  have  not  the  sign  of  the  cross  on  their 
body,  be  easily  seduced  by  heretics,  Apoc. 
9.  4  ;  whether  women  have  been  most  com- 
monly promoters  of  heresy,  1  Tim.  2.  12; 
zeal  against  heretics,  whether  a  colour  to 
maintain  treason,  Apoc.  2.6;  what  arch- 
heretic  is  signified  by  the  fall  of  the  star, 
Apoc.  9.  1. 
Heretics,  Simon  Magus,  the  father  of,  whether 
more  religious  than  the  Protestants,  Acts  8. 
24 ;  whetlier  the  Protestants  or  Papists 
may  more  rightly  be  compared  to  Cain,  I 
Balaam,  Core,"  Jude  11.  Apoc.  2.  14  ;  whe- 
ther Calvin  was  a  heretic,  the  forerunner  of ! 
Antichrist,  Mark  13.  14.  2  Thes.  2.  3,  4. 
Apoc  20. 7 ;   whether  they  be  all  heretics  I 


See  LimbusPatrum;  whether  difference  of 
rewards  in  heaven,  be  according  lo  merits 
in  this  hie,  Malt.  13.  8.  Matt.  20.  9.  1  Cor. 
13.  20.  1  Cor.  15.  4.  Phil.  4.  2.  See  merits, 
works,  rewards. 
Plospitahty  towards  the  afflicted  for  religion, 
whether  it  cause  participation  of  merits. 
Matt.  10.  41.    See  alms. 

I,  J. 

Jesus,  how  the  name  of,  is  to  be  adored  and 
reverenced,  Philip  2.  10;  how  it  worketh 
miracles,  Mark  9.  38;  what  force  it  hatb 
against  devils,  Mark  9.  38.  Phil.  2.  10.  1 
Tim.  4.  5;  whether  the  Protestants  by  re- 
verence to  the  name  of  Jesus,  prepare  the 
way  to  Antichrist,  Apoc.  13.  17. 

Idols,  whether  in  all  the  Bible  they  signify  the 
false  Gods  of  the  Pagans,  and  not  the  ini- 
ases  of  heretics  also,  1  John  5.  21.  Rom.  1. 
23;  whether  the  word  idol  may  not  be  ap- 
plied lo  the  other  images  of  the  Papists,  and 
heretics,  notwithstanding  the  second  coun- 
cil of  Nice,  1  John  5.  21.  See  images  ; 
whether  the  Protestants  be  ashamed  of 
their  translating  image  for  idol,  1  John  5. 
21 ;  whether  heretics  be  the  only  idols  of 
the  New  Testament,  1  Cor.  10.  21. 

Images,  whether  they  he  set  in  the  church  for 
the  peoples'  instruction,  Acts  17.  29.  Heb.  9. 

4.  1  John  5.  21;  whether  Popish  images 
have  God's  own  warrant,  Heb.  9.  4.    1  John 

5.  21 ;  whether  they  differ  from  idols,  Heb. 
9.  4.  1  John  5.  21 ;  whether  they  are  to  be 
adored,  Philip  2.  10.  Heb.  11.  21  ;  of  what 
antiquity  they  arc.  Matt.  9.  21.  1  John  5.  21 ; 
whether  there  be  any  fruit  or  commodity  in 
them.  Acts  17.  29.  1  John  5.  21  ;  images  of 
the  blessed  Trinity,  and  of  an»el«,  whether 
they  may  be  made,  Acts  17.  29.  Rom.  1.  23. 

Image  breakers,  whether  justly  condemned 
and  accursed  by  the  second  Council  of 
Nice,  1  John  5.  21  ;  whether  miracles  were 
wrought  by  the  image  of  Christ,  Matt.  9. 
21 ;  w^hether  the  abolishing  of  the  image  of  . 
Christ  be  a  preparation  to  set  up  the  imnge 
of  Antichrist,  Apoc.  13.  17;  whether  the  ho- 
nour of  Christ's  image  be  the  honour  of 
Christ  himself,  Apoc.  13.  17. 

Imber  days.  Acts  13  3. 

Indulgence.     See  pardons. 

Imposition  of  hands,  Acts  13.  3 

Interrogatories  of  infants  at  baptizing,  I  Pet. 
3.21. 

Justificntion.  or  to  be  justified,  Rom.  2.6; 
whether  there  be  any  more  jiistificationB 
before  God  than  one,  Rom.  2.  13;  whether 
there  be  any  justification  before  God  but  of 


INDEX. 


mere  grace  wuiioul  works,  which  the  Pa- 
pists call  the  first  justification,  Rom.  4.  4. 
Rom.  10.  8.  Rom.  II.  6.  Eph.  2.  8.  Rom.  3. 
24;  whether  any  man  is  justified  before 
God  bv  works.  Matt.  6. 1.    Luke  1.  6.  Rom. 

2.  6.  James  2.  6, 13, 15,  27.  1  John  3.  7.  Apoc. 
19.  3.  See  faith  ;  whether  any  works  do 
justifv  a  man  before  God,  Rom.  3,  20,  22, 3S. 
Rom.  4.  2,  4.  Rom.  11.  6.  Heb.  11.  1,  33. 
Gal.  2.  6. 

Justification,  how  attributed  to  hope,  charity, 
&c.,  Kom.  8.  24.  Heb.  11.  33;  whether  cha- 
rity be  the  principal  virtue  in  justification 
betore  God,  Gal.  5.  6.  1  Tim.  1.  5  ;  whe- 
ther Protestants  admit  charity  and  good 
works  in  justification  before  God,  Gal.  5.6; 
whyjustihcation  is  often  attributed  to  faith, 
Rom.  5.  2.  Gal.  .3.  27.  Heb.  11.  6;  what 
Paul's  meaning  is  when  he  commendeth 
the  faith,  Heb.  11.  33  ;  whether  true  justice, 
whereby  a  man  is  justified  in  God's  sight, 
be  inherent,  and  not  imputed,  Matt.  5.  21. 
Luke  1.  6,  75.  Rom.  2.  13  Rom.  3.  22.  Rom. 
5.  1,2,  19.  1  Cor.  1.  30.  Gal.  6.  15.  Eph.  1.  4. 
Eph.  3.  17.  Eph.  4.  23.  Eph.  6.  14.  Coloss. 

3.  10.  1  John  3.  7.  Rom.  7.  6 ;  how  is  it 
said,  none  just,  Rom.  3.  10;  how  is  it  said 
imputed  for  justice,  Rom.  4.  9  ;  what  justice 
may  be  increased,  Apoc.  22.  11.  Rom.  5.  1. 
1  Thes.  4.  10;  how  u  is  called  G  id's  jus- 
tice, Rom.  1.  17.  Rom.  3.  22.  2  Cor.  5.  21. 
Phil.  ;9;  how  Christ  is  our  justice ;  1 
Cor.  1.  30 ;  how  the  Protestants  avoid 
the  w  ird  justification,  Luke  1.  6.  Apoc. 
19.8;  what  is  the  justice  of  Moses'  law, 
Rom.  10.  5. 


Kings,  the  right  and  authority  of,  is  no  whit 
less  because  he  is  a  heathen,  1  Pet.  2.  II; 
They  are  not  to  withdraw  their  obedience 
from  under  the  spiritual  judgment  of  the 
.church,  1  Pet.  2.  11. 

Keys.    See  Peter 


Lady,  our,  the  Virgin  Mary,  so  called  by  the 
Papists  ;  whether  she  were  without  sin, 
Mark  3.33.  Rom.  5.  14.  1  John  1.8;  her 
perpetual  virginity.  Matt.  1.  23.  .Tohn  9.  52; 
whether  she  vowed  virginity,  Luke  1.34; 
whether  she  was  assumpted,  Acts  1.  14  ; 
whether  the  church  is  bound  to  hold  her  fes- 
tivities, Acts  1. 14.  Luke  1.  48;  what  is  her 
excellency,  titles,  and  prerogatives,  Luke 
1.28.  Luke  11.  27.  John  2.3.  Acts  1.  14; 
what  honour  is  due  to  her,  Luke  1.  42,43; 
whether  she  is  an  advocate.  Acts  1.  14.  1 
John  2.  1  ;  whether  she  be  our  hope. 
Acts  1.  14.  1  Thess.  2.  18  ;  what  is  the 
meaning  of  such  terms  given  to  her. 
Acta  1.  14 ;  God  and  our  Lady  save  us, 
whether  it  be  a  Christian  prayer,  Acts  15. 
28  ;  the  often  saying  of  the  Ave  Maria,  how 
commendable,  Luke  1.  28;  whether  the  an- 
cient fathers  used  the  same.  Acts  1.14; 
whether  she  were  always  partaker  with 


our  Saviour  in  sorrows,  Luke  2.  35 ;  what 
is  the  meaning  of  Christ's  speeches  to  her 
that  may  seem  hard,  John  2.  4,  5  ;  whether 
the  Protestants  keep  no  holyday  of  her,  no 
not  of  her  death  as  they  do  of  all  other 
chief  saints  in  the  Episcopal  Church  of  Eng- 
land, Acts  1.  14;  wheiher  she  knew  all  the 
mysteries  of  Christ,  Luke  2. 19 ;  whether  the 
Protestants  be  generations  that  shall  call  her 
blessed,  Luke  1.  48  ;  whether  they  dero- 
gate from  her  honour  that  is  due  to  her, 
Luke  1.28.  Acts  1.14. 

Laymen,  whether  in  any  case  or  manner  they 
may  judge  of  their  pastors,  of  the  true  sense 
of  the  scriptures,  or  of  questions  of  reUgion, 
Acts  17.  11.     See  priest,  clergy. 

Lent.     See  Tradition. 

Limbus  patrum,  whether  it  be  Abraham's  bo- 
som, Luke  IG.  22,  26.  Acts  2.  24,  27.  Heb. 
11.  40.  Heb.  9.  8.  Apoc.  5. 13;  whether  there 
be  such  a  third  place,  Luke  8.  55.  Apoc.  5.  3 ; 
whether  the  just  of  the  Old  Testament 
were  not  in  heaven  before  the  ascension  of 
Christ,  Luke  16. 22, 26.  Matt.  3. 16  ;  whether 
Christ's  descent  into  hell  was  to  deUver 
I  em,  Luke  16.  22.   See  hell,  heaven. 


M. 


Maccabees,  whether  canonical  scripture, 
Luke  1.3.  John  10. 22 

Mary.    See  Lady. 

Marriage,  whether  it  is  a  sacrament  of  the 
New  Testament,  Matt.  1.20.  Matt.  19.6. 
Luke  16.  8.  John  2.  2.  Eph.  5.  32;  whether 
it  may  not  be  dissolved  for  adultery,  Matt. 
5.  33.  Matt.  19.  6,  9.  Mark  10.  9,  10.  Luke 
16.18.  John  2.  2.  Rom.  7.  2.  1  Cor.  7. 11; 
whether  it  be  lawful  after  divorce,  Matt. 
5.  33  ;  99.  6.  9.  Mark  10.  9.  10.  Luke  16.  18. 
John  2.  2.  Rom.  7.  2  1  Cor.  7.  11.  See  chas- 
tity, coniinency  ;  how  it  is  honourable  in 
all,  Heb.  13.  4 ;  how  it  is  inferior  to  vircrinity 
and  widowhood,  Matt.  1.  23.  1  Cor.  7.  5,  6, 
28,29. 

Marriage  of  priests  and  votaries,  whether 
unlawful.  vSee  priest's  vow  ;  whether  the 
Papists  be  falsely  charged  which  hold  here- 
sies against  marriage,  1  Tim.  4.  3  ;  whe- 
ther they  truly  esteem  of  marriage  more 
than  the  Protestants,  Eph.  5.  32;  marrying 
of  the  brother's  wife,  whether  to  be  dis- 
pensed with,  Mark  12.  19. 

Martyrs,  whether  only  in  the  Popish  Church, 
1  Cor.  13.  2. 

Martyrdom  of  saints,  whether  a  sacrifice  me- 
ritorious ;  see  merit ;  whether  martyrs  are 
surest  of  all  men  to  escape  the  second 
death,  Apoc.  2.  11. 

Mass.  See  sacrifice;  the  word  mass,  how 
long  since  used  by  the  fathers,  1  Cor.  10. 
21.  Matt.  8. 8;  whether  the  Apostles  said 
mass,  Acts  13.  2;  whether  the  liturgy  6f 
the  Greek  fathers  was  the  Popish  mass, 
Acts  13.  2;  whether  the  mass  be  agreeable 
to  Christ's  insiiiution,  1  Cor.  11.23,24,  and 
to  the  end  ;  whether  it  be  agreeable  to  the 
Apostle's  tradition,  1  Cor.  11.  24;  whether 
it  be  agreeable  to  Paul   concerning  the 


IXDEX. 


prayers  and  petitions  therein,  1  Tim.  2. 1. 
for  Kirieleison,  1  Cor.  14.  1  Tim.  2.  5 ;  tor 
suTfum  cordi,  and  Ileluia,  1  Tim  2.1,5; 
Sanctus  thrice,  repeated,  Apoc.  4.  8;  Ho- 
sariJia,  Ahitt.  21.  9;  the  canon  of  the  mass, 
John  17.  20  ;  the  Pater  noster  in  the  masp, 
1  Tim.  2. 1 ;  Agnus  Dei  in  tlie  mass,  1  Cor. 
11.29;  kissing  the  Pax.  Rom.  16.  1(5;  IJo- 
mine  non  sum  digitus  in  the  mass.  Matt.  8. 
8  ;  communion  wliich  is  a  part  of  tiie  mass, 
1  Cor.  11.24;  wliether  Antichrist  and  his 
ministers  shall  abolish  the  mass,  Matt.  24. 
15.  Mark  13.  14.  2  Tliess.  2.  4. 
Maundy  Thursday,  fieb.  7.  IB. 
Mediator.    See  saints.     Whether  Christ  be 

our  only  mediator,  1  Tim.  2.  5. 
Merits,  or  works  meritorious,whetherany  be. 
Matt.  25.  1,34;  whetiier  it  hath  correspon- 
dency to  mercies,  hire,  and  rewards.  Matt. 
5.  12.  Matt.  6.  4.  Mark  9.  41.  1  Cor.  13.  1. 
Col.  3. 24.  Apoc.  11.8.  Apoc.  22. 12;  whether 
the  meaning  and  word  of  merit  and  meri- 
torious are  in  the  scripture,  liuke  20.  35. 
1  Cor.  3.  8.  Heb.  13. 16.  Col.  1.  12.  2  Thes. 
1.  5.  Apoc.  3.  5 ;  whether  the  grace  of  God 
make  men's  works  meritorious,  Matt.  25. 
8,  34.  Rom.  8.  18,  24.  Rom.  11.  36.  1  Cor. 
3,  8.  2  Cor.  1.  5,  2.  Tim.  4.  8  ;  whether  dif- 
ference of  reward  prove  ditlerence  of  me- 
rit, Matt.  20.  23.  Matt.  13. 8.  2  Cor.  9.  6.  1 
Cor.  3.  8.  Luke  19,  17;  whether  men  merit 
their  justification,  see  justification  ;  whe- 
ther to  be  worthy  and  to  merit  be  all  one, 
Luke  20.  35.  Col.  1.  12.  2  Thes.  1.  5.  Apoc. 
3.  4;  whether  there  be  any  time  of  merit- 
ing in  this  life,  John  9.  4,  see  works  ;  why 
the  Protestants  avoid  the  word  merit,  Heb. 
13.  16;  whether  Calvin  deny  Christ's  own 
merits,  Phil.  2.  9.  Apoc.  5.  9;  Michael  why 
painted  fighting  with  a  dragon,  Apoc.  12.  7  ; 
whether  miracles  are  necessary  to  confirm 
the  doctrineof  Luther  or  Calvin  being  agree- 
able to  the  scriptures,  John  15.  24.  2  Cor. 
12.  11:  whether  saints  do  work  miracles 
properly,  or  God  by  the  saints,  Acts  3.  6. 
13;  whether  true  miracles  be  done  only  in 
the  Catholic  Church,  Matt.  17.  19,  30.  Mark 
13.22;  when  heretics  may  work  true  mi- 
racles, Mark  9.  48;  forged  miracles  where 
to  be  found,  2  Thess.  2.  9.  Apoc.  13.  3; 
how  miracles  are  wrought  by  application 
X)f  creatures,  by  the  name  of  .lesus,  of  ihe 
Apostles,  and  other  holy  men,  by  saints  and 
their  relics,  Paul's  shadow,  Paul's  napkins, 
Mark  9.  38.  Mark  6.  13.  John  5.  2.  John  14. 
12.  Acts.  3.  6.  Acts.  5.  13.  Acts  8.  2.  Acts  12. 
6.  Acts  19.  12.  Acts  28.  5. 10;  by  touching 
Christ  and  whosoever  belongeth  unto  him, 
Mark  3.  10.  Mark  7.  33.  Mark  8.  22  ;  why 
miracles  are  at  one  place  one  time  more 
than  another,  Luke  4.  23.  .folin  5.  2.  1  Cor.  12. 
29;  whether  miracles  be  peculiar  to  cer- 
tain countries,  Acts  28.1,5;  whether  the 
Protestants  be  as  faithless  to  believe  true 
miracles  as  the  old  Pagans,  John  14.  12; 
whether  they  attribute  true  miracles  to  the 
devil  as  the  heathen  did.  Matt.  9.  5.  34 ; 
whether  they  derogate  from  the  unfeigned 
miracles  of  saints,  under  pharisaical  pre- , 


tenceof  God's  honour,  John  2. 24  ;  whether 
the  Popish  church  hath  the  gift  o(  miracles. 
Mark  16.  17. 
Monks,  wheiher  they  should  work  with  their 
hands,  2  Thess.  3.  10 ;  whether  there  was 
any  religion  in  shaving  of  their  heads,  and 
nuns  clipping  ot  ihcir  hair,  in  the  ancient 
church,  2  Thes.  3.  1.  See  hermits,  reli- 
gions. 


N. 


Names  must  be  significative,  not  profane, 
Luke  1.63.  Heb.  7.  1. 

Name  of  Christians  derided  in  Italy,  Acts  11. 
26  ;  of  the  auihors  ot  sects,  Acts  )1.26  ;  of 
the  first  institutors  of  several  religions  of 
Popery,  Acts  11.26;  name  of  Jesus.  See 
Jesus. 

Nicolaites,  Apoc.  2.  6. 

Nuns  clipping  their  hair,  2  Thes.  3.  10. 

Novehies  of  words,  whether  used  by  the  Pa- 
pists or  Protestants,  1  Tim.  6.  20;  wheiher 
they  be  not  profane  novelties,  which  neiilier 
in  word  nor  sense  are  lound  in  the  scrip- 
tures, 1  Tim.  6.  20;  how  they  are  to  be 
tried,  novelties  of  words,  1  Tim.  6.  20. 

Numbers,  mystical,  whether  over  curiou.'ly 
to  be  observed,  Apoc.  1.  4  ;  whether  the 
Protestants  be  rash  in  condemning  tlie 
numbers  of  prayers,  fasts,  masses,  &c., 
Apoc.  1.4  ;  the  number  of  twelve  mystical, 
Mark  3. 14. 


O. 


Original  sin.    See  sin. 

Orders,  w^hether  the  three  holy  orders  are 
bound  to  coniinency,  1  Tim.  3. '2,  8  ;  whether 
men  that  have  been  twice  lawfully  married, 
be  excluded  from  holy  orders,  1  Tim.  3.  2. 
1  Tim.  5.  9.  Tit.  1. 6  ;  whether  all  the  seven 
Popish  orders  have  been  since  the  Apos- 
tles' time,  1  Tim.  3.  8  ,  whether  the  order  of 
Popish  Deacons  was  instituted  by  ihe  Apos- 
tles, Acts  6.  3;  whether  holy  orders  is  a 
sacrament,  1  Tim.  4.  14,  instituted  by  Christ 
at  his  last  supper,  Luke  2.  22,  19.  1  Cor.  II. 
24  ;  how  given  bv  imposition  ot  hand?,  Acts 
13.  3.  Acts  14.  22.  I  Tim.  4.  14.  2  Tim.  1. 
I ;  whether  the  Protestants  hold  election 
by  the  people's  voices,  to  exclude  imposi- 
tion ot  the  Bishop's  hands.  Acts  14.  22; 
whether  imposition  of  hands  pive  grace,  2 
Tim.  1.  1 ;  what  prayers  and  fasting  the 
Papists  use  at  giving  of  their  orders,  Luke 
6.  12.    See  Imber  days. 

Oaths,  which  are  unlawful.  Acts  23.  12. 


Palms,  Apoc.  7.  9. 

Papist,  the  name,  Acts  II.  26  ;  what  they  are 
2  Cor.  2.  10. 

Pardons,  Popish,  or  indulgences,  whether 
they  be  granted  upon  Christ's  own  words, 
2  Cor.  2.  10  ;  or  upon  his  example,  2  Cor. 
2.  10.  Luke  23.  15;  or  upon  his  merits  and 
mutual  satisfaction  of  one  for  another,  Col.  1. 


10 


INDEX. 


2'i ;  whether  practised  by  Paul,  2  Cor.  2.  6, 
W ;  or  by  the  ho' ,'  bishops  of  the  primitive 
ehurch,  2  Cor.  2.  0 
Pardon,  whether  a  Fopish,  be  only  a  remis- 
sion of  temporal  punishment  due  for  sins, 
and  not  tor  sin  itself,  2  Cor.  2.  6,  10. 
Pardons,  wliy  more  common  now  than  of  old 

time,  2  Cor.  2.  11. 
PardoniniT,  to  whom  authority  oi  pertainetn, 

Matt.  16. 19.  2  Cor.  2.  6,  10.  Col.  1.  14. 
Pardons,   whether  Popish,   are  given  in  the 

virtue  and  name  of  Christ,  2  Cor.  2.  10. 
Parents,  whether  they  are   to  be    relieved, 
rather  than   churches  or  altars  garnished, 
Mark  7. 11 ;  Patriarchs  blessing  their  child- 
ren no  pattern  of  parents  now,  Heb.  7.  7. 
Pax,  kissmg  the.    See  Mass. 
Penance,  which  is  perfect  repentance,  whe- 
ther it  imply  confession  and  paintiil  satis- 
faction, Matt.  3.  2.  Matt.  11.  21.  Luke  10.  13  ; 
whether    the    Greek    word    ncravota    and 
ucTamiv  do  signify  such  penance.  Matt.  3. 
2.  Matt.  11.  21.   Luke  11.  32.  2  Cor.  12.  21. 
Apoc.  9.  20;  whether   John   Baptist  first, 
then   Christ   and   his   Apostles,    preached 
Popish  penance.  Matt.  3.  2.  Mark  1.  4,  5, 
15.  Luke  3  3,    11.   Ads  2.  33.  Acts  20.21. 
Acts  2G.  20;  what   was  John  Baptist's  pe- 
nance. Matt.  3.  2,  6.  Luke  T.  38  ;  what  was 
Mary    Magdalen's   penance,  Luke  7.  38 ; 
what  great  penance  was  used  in  the  primi- 
tive church,  2  Cor.  2.  11.  2  Cor.  12.  21 ;  the 
old  canonical  discipline,  2  Cor.  12.  21 ;  whe- 
ther Paul   chastened  his  body  by  Popish 
penance,  1  Cor.    9.  27;    whether  temporal 
pains  remain   due,  when  sin   is  remitted, 
Heb.   12.  6  ;  whether   any  satisfaction   can 
be  made  to  God's  justice  by  any  works  of 
man.  Matt.  3.  8.    Luke  3.   11.    Luke  19.  8. 
Acts  8.  22.  1  Cor.  1 1.  31.  2  Cor.  2. 10.  2  Cor. 
6.  5.  Heb.  10.  31.  James  2.  13.  Apoc.  10.  9; 
whether  satisfactory  works  derogate  any- 
thing from  Christ's  satisfaction,  but  are  re- 
quisite  because  of  the  same,  Rom.  8.  17. 
2  Cor.  2.  6.  Col.  1.  24.   Heb.  5.  9.     The  Po- 
pish sacrament  of  penance,  Johri  20.  23 ; 
whether  it  be  as  necessary  as  baptism,  John 
20.23;    whether  it   be   secunda  tabula  post 
naufragium,  iu\\n  20.23;  whether  the  con- 
tempt thereof   be  a  sin  against  the   Holy 
Ghost,  Matt  12.  31  ;  whether  the  parts  of 
true  repentance  be  contrition,  confession, 
and  satisfaction,  John  20.  23  ;  what   is  con- 
trition,  2  Cor.  7.  9,  10 ;    whether  Luther 
held   any  heresy  ot  contrition,  2  Cor.  7.  9 
10;    how  it  worketh  salvation,  2  Cor.  7.9, 
10 ,    whether   men   are   bound   to   confess, 
John  20.   23.     See    confession.    Whether 
all  sins  may  be  remitted  by  this  pretended 
sacrament,   Heb.   6.  1.  Heb.    10.  26  ;    whe- 
ther it  be  the  heresy  of  the   Novatians  to 
deny  that  confession  to  a  priest  is  neces- 
sary, and  his  absolution,  John  20.  23.     See 
absolution,    priest.     Whether    Popish    pe- 
•     nance  be  rccjuired  before  baptism  in  such  as 
be  of  age,  Acts  2.  18. 
Pentecost,  Acts  20.  16. 

Perfection,  whether  any  attain  to  it  in  this  life, 
Phil.  3.  12;   the  state  of  perfection.    See 


monastical  hfe,    religions ;    whether   anv 

thing  may  be  permitted,  that  is  not  allowed, 
as  stews  by  the  popish  church,  Mark  10.  4. 
Persecution  of  Catholic  men,  whether  it  be 
meritorious,  Luke  6.  23;    whether  the  se- 
cret assemblies  of  the  papists  be  in  perse- 
cution  for  the  taith  of  Christ,  Acts  12.  2. 
Matt.  24.  15.  Acts  17.  5. 
Peter,  in  what  sense  Cephas,  a  rock  or  stone. 
John  1.42.  Matt.  16.  18;  whether  Christ  by 
giving  him  this  name,  designed  him  before 
hand   to  be  the   singular  or  only  rock  or 
foundation   of  his   church.    Matt.    16.   18. 
Matt.  26.  75 ;  whether  he  promised  to  build 
his  church   upon  him,  that  is  his  person. 
Matt.   16.  18,  19 ;    whether  the   pope    and 
church  of  Rome  cannot  err,  because  Christ 
prayed  that  Peter's  faith  in  temptation  might 
not  fail,  Luke  2.  22,  31. 
Peter's  primacy  absurdly  grounded  upon  his 
fall  by  the  Papists,  Luke  22.  31;  whether 
the  church  was  builded  upon  him,  other- 
wise than  upon  the  rest  of  the  Apostles,  and 
what  primacy  he  received,  John  21. 37.  Eph. 
2.  20.    Arguments  of  both  the  Epistles  of 
Peter;    whether  the  church  was  built  upon 
Peter's  person,  and  not  upon  his  faith  or 
confession  only.  Matt.  16;  what  dignity  or 
pre-eminence  Peter  had  above  the  rest  of 
the  Apostles,  Matt.  10.  2.  Malt.  14.23.  Matt. 
17.  27.  Matt.  18. 1.  Mark.  3. 16.  Mark.  14.  71. 
Mark.  16.  7.  Luke  5.  3,  6,  7.  Luke.  6.  13, 14. 
Luke  8.  45:  Luke  22.  31.  Gal.  1.  18.  Gal.  2. 
7.  John  21.  17.  Acts  12.  5, 6,  17.  1  Cor.  9.  5 ; 
whether  Paul  submitted  his  doctrine  to  Pe- 
ter's approbation.  Gal.  2.  2 ;  whether  the 
keys  were  given  to  him  more  than  to  the 
rest  of  the  Apostles,  and  what  authority  he 
hath  bytheni.  Matt.  18.  18;  whether  he  had 
greater  authority  to  bind  and  loosCrthan  any 
one  of  the  Apostles,  Matt.  16. 19;    whether 
he  ever  practised  any  primacy  of  authority, 
Acts  1.  15.  Acts  2.  14.  Acts  5.  3.  Acts.  15.  6, 
7.  Gal.  2.  2,  9, 11.  Argument  of  both  the  Epis- 
tles of  Peter  ;  whether  the  Pope  is  Peter's 
successor  and  hath  the  same  priinacy  and 
authority  which  he  had.  Malt.  16.  Luke  22. 
31.  .John  21.  17.  Acts  15.  7.  Gal.  2.  2, 9  ;  whe- 
ther by  the  rock  be  signified  not  only  Peter's 
person,   but  also    his   chair  and  See,   the 
church  of  Rome,  Matt.  16.  18  ;  whether  he 
breaketh  the  church's  unity  that  forsaketh 
the  See  of  Rome,  Gal.  2.  9.  Eph.  4.  11, 13; 
what  way  Peter  is  the  rock,  foimdation  of 
the  church,  as  the  Papists  say.  Malt.  16.  18. 
Eph.  1.  22.  Eph.  2.  20  ;  whether  Peter's  ship 
signified  the   church,  Luke  5.  3;  whether 
Peter  governeth  and  protecteth  the  church 
continually,  Acts  5.  15.  2  Pet.  1. 15 ;  whether 
the  Protestants  do  not  avouch  the  pre-emi- 
nence and  i)rimacy  of  Peter  against  the  Pu- 
ritans to  uphold  their  Archbishops,  John  21. 
17;  whether  they  denied  it  before,  and  now 
confess  it,  John  21.  17;  whether  they  dero- 
gate from  Peter  anything  that  the  Scripture 
giveth  unto  him.  Gal.  2.  11 ;  whether  Beza 
tliinketh  the  text  of  the  Scripture  to  be  ful- 
filled in  favour  of  Peter's  primacy.  Matt.  10. 
2;  whether  the  argument  against  Peter's 


;di:x. 


u 


primacy  be  foolish,  Acts  8.  11.  iioiii.  IG.  Itj.  i 
Gal  29  ;  whether  it  be  an  impudent  assertion 
to  hoUl  thai  I'cier  was  never  at  Rome, 
Rom.  16.  IG.  Gal.  2.  7. 1  Pet.  5.  13 ;  whether 
for  that  only  purpose  they  deny  that  Baby- 
lon signifieth  Rome,  1  Pet.  5.  13;  whether 
their  greaiesi  reason  against  his  being  tliero 
be  fooliih.  Rom.  16.  16  ;  whether  they  wran- 
gle about  the  time  of  his  being  there,  1  Pet.  5. 
13.  whether  as  reasonable  to  ascribe  the  pri- 
macy to  John  as  Peter,  John  21. 7  ;  whether 
it  be  certain  that  Peter  and  Paul  planted  the 
ciiurch  of  Rome,  argument  of  the  Acts  of 
the  Apostles,  Acts  27.  23.  Gal.  2.  7;  whe- 
ther it  be  certain  that  he  wrote  from  Rome; 
1  Pet.  5.  13.  and  \yas  crucitied  there,  argu- 
Hient  of  the  Acts  of  the  Apostles,  .lohn  21.  18. 
Pilgrimage,  popish,  whether  warranted  by 
Scripture,  Matt.  2.  2.  Acts  8.  27;  what  pil- 
grimage was  used  in  the  primitive  church  to 
Uie  holy  land.  Matt.  17.  9,  to  the  holy  sepul- 
chre. Matt.  29.  1.  to  the  memories  ot  Saints, 
John  5.  2 ;  what  kind  of  devotion,  and  in  what 
manner  was  used  by  pilgrims  in  those  holy 
places,  Luke  7.  5.  Matt.  2S.  1.  see  Relics. 
Pope,  how  the  succession  of  the  bishop  of 
Rome  is  used  as  an  argument  against  he- 
retics by  the  Fathers,  Eph.  4.  13. 
Pope,  whether  of  the  same  religion  with  the 
ancient  Bishops,  that  were  martyrs,  Ep.  4. 
13.  2  Thes.  2.  3  ;  whether  the  Pope's  room 
or  dignity  were  ever  rightly  called  an 
Apostleship,  Eph.  4.  11;  the  Pope's  supre- 
macy how  proved,  John  21.  17.  Eph.  1.  22.  1 
Tim.  3.  15;  whether  it  was  practised  by 
Leo  and  Gregory,  as  by  the  late  Popes, 
John  21.  17 ;  how  they  refused  the  name  of 
universal  bishop,  John  21.  17;  whether  the 
Council  of  Chalcedon  called  the  Pope  uni- 
versal bishop.  How  impudently  they  write 
themselves,  servos  servonim  Dei,  John  21. 17 ; 
whether  the  pope  be  ministerial  head  of  the 
church  under  Gnrist,  Eph.  1. 22 ;  whether  the 
pope  be  Peter's  successor,  John  21.  17.  Eph. 
4. 11 ;  whether  not  to  communicate  with  the 
pope  is  to  be  against  Christ,  or  with  Anti- 
christ, Matt.  12.  30.  See  Antichrist.  Whe- 
ther the  pope  cannot  be  Antichrist,  Matt.  24. 
22,  29.  John  5.  43.  2  Thes.  2.  4.  See  Anti- 
christ. Whether  he  may  err  personally, 
but  not  judicially,  or  definitively,  Luke  22. 
31.  .John  11.  51.  John  18.  23.  Rom.  3. 4. 
Gal.  2.  11 ;  whether  the  pope  hath  any  pri- 
vilege of  office  to  be  respected,  whatsoever 
his  person  be,  Matt.  23.  2.  Luke  22.  31.  See 
Roman  church,  and  Peter.  The  pope  pre- 
tended Christ's  vicar,  Matt.  23.  8. 
Prayer.  See  canonical  hours.  Whether  the 
Papists  use  much  babbling  in  their  super- 
stitious prayers.  Matt.  6.  7  ;  how  we  should 
pray  always,  Luke  18.  1 ;  whether  the 
church's  collects,  as  ihey  be  brief,  so  thty 
be  all  godly,  Matt.  6.  7  ;  how  foolishly  ihey 
break  off  their  prayers.in  their  short  collects 
Matt.  6.  7  ;  whether  ihey  drive  not  out  prea- 
ching, Matt.  6.7;  whether  service  and  prayer 
in  the  Latin  tongue,  be  much  better  than  in 
the  vulgar,  1  Cor.  U;  whrther  it  was  al- 
ways in  Latin  in  the  west  church,  1  Cor.  14. 


in  the  declaration ;  whether  our  peoi'le  M 
their  conversion,  sung  Alleluia,  and  not 
praise  ye  the  Lord  :  Sursuni  curda  et  Kyn- 
eleison,  1  Cor.  14.  Sei;  mass.  Wlieilii'r 
Augustin  the  monk  brought  service  in  the 
Latin  tongue  from  Rome,  1  Cor.  14;  whe- 
ther the  people's  private  prayers  in  Laliii, 
be  agreeable  to  the  Apostle's  doctrine,  1 
Cor.  14;  whether  the  people  understand 
not  the  prayers  in  the  English  tongue,  and 
whether  more  edified  by  them,  1  Cor.  14  ; 
whether  it  is  necessary  that  the  people 
should  understand  their  prayers,  cither  pub- 
lic or  private,  1  Cor.  14;  whether  their  in- 
tention and  devotion  be  as  great  and  accept- 
able in  a  tongue  unknown,  as  a  known 
tongue,  1  Cor.  14.  Matt.  15.  8.  Matt.  21.  16 ; 
whether  the  people  are  edilied,  and  take 
profit  by  the  priest's  functions,  thouah  they 
neither  hear  nor  see  what  he  doth,  Luke  L 
10;  whether  they  are  taught  the  meaning 
of  ceremonies  and  service,  and  do  know 
them  perfectly  in  all  Popish  countries,  1 
Cor.  14 ;  whether  the  Popish  church  hath 
always  allowed  Latin  prayers  to  be  trans- 
lated, 1  Cor.  14;  whether  Paul's  place  be 
falsely  alleged  against  ilie  Latin  service  or 
prayer,  1  Cor.  14  ;  whether  he  speak  of  no 
such  thing,  much  less  against  it,  1  Cor.  14  ; 
what  it  is  to  pray  with  the  lips  only.  Matt. 
15.  8;  what  faith  is  required  in  prayer, 
James  1.  6 ;  w-hether  the  Ave  Mary  be  u 
prayer,  Luke  1.28. 

Prayer  tor  the  dead,  whether  allowed  in  the 
scriptures,  Acts  23.  8.  2  Cor.  5.  10.  1  John 
5.  16;  whether  it  be  a  good  aroumeni  tor 
prayer  for  the  dead,  that  the  Sadducees,  or 
any  other  heretics  denied  it.  Acts  23.  8  ; 
how  other  men's  pravers  and  intercession 
avail  us,  Luke  5.  20.  Rom.  15.  25  ;  whether 
the  Popish  processions,  matins,  pilgrimage, 
be  Christian  public  prayers,  2  Cor.  1.  11 ; 
how  prayers  of  Papists  are  more  available 
than  of  other  men,  Heb.  5.  7. 

Predestination  and  reprobation,  how  they  con- 
sist with  free  will.  Acts  27.  31.  Rom.  8.  30. 
Rom.  9.  11,  17  ;  how  good  works  must  con- 
cur with  God's  predesiination,  and  whether 
as  a  cause  or  an  effect,  2  Pet.  1.  10;  what 
and  how  far  we  may  and  should  learn 
therein,  Rom.  8.  30.  Rom.  11.  33  ;  whether 
the  Protestants  have  set  torth  heretical  and 
presumptuous  books  of  predestination,  Rora. 
9.20.  Rom.  11.33. 

Priest,  whether  in  common  use  it  hath  the 
same  meaning  that  the  Greek  whereof  it  ia 
derived.  Acts  14.  22  ;  whether  it  be  hereii- 
cally  chanced  into  elders,  Acts  14.  22 ;  whe- 
ther it  be  tlic  office  and  vocation  of  a  priest 
in  the  New  Testament,  called  irnto/ii/Ttpnj  in 
Greek,  in  Latin  presbyter,  to  offer  sacrifice 
propitiatory,  Heb.  5.  1,4,^5,6,7;  whether 
the  sacrificing  office  of  Cnrist  be  the  same 
in  diiiniiy  that  the  ministry,  priesthood,  or 
eldership  of  the  Go»ptl  is,  Fleb.  5.  5  ;  why 
they  are  called  aniiels,  .\poc.  1.20;  how 
tlicvare  coadjutors  with  and  under  Christ, 
and  work  in  his  name,  Mark  2. 10.  Luke  17. 
14.    1  Cor.  9.  1.    2  Cor.  2.  10.    2  Cor.  5.  8 ; 


It 


INDEX. 


wherein  consisteth  tlicir  authority  to  remit 
sins,  Matt.  8.  4.    Matt.  9.  8.    Mark  2^10. 
Luke  5.  24.  Luke  17.  14.  John  20. 21.  2  Cor. 
5.  8.  John  11.  44;    whether  the  Protestants 
carp  at  this  autliority,  as  the  Jews  did  at 
Christ  for  the  same,  Luke  7. 41) ;    whether 
we  may  not  be  instructed  by  laymen  in  de- 
fauk  ol  priests.  Acts  10.  40  ;    whether  none 
may  have  government  ot  the  church  but 
priests,    1  Cor.  14.  34;     whether    Popisii 
priests  may  not  be  despised,  Luke  10.  16 ; 
whether  double  livelihood  be  due  to  good 
priests,   1  Tim.  5.  17 ;    what  pre-eminence 
they  outrht  to  have  above  others,  1  Tim.  4.9. 
Heb.  7.  "7.    1  Tim.  1.  20.    2  Cor.  8.  5  ;    whe- 
ther  the  Protestants   make  the   name    an 
odious  and  reproachful  name.  Matt.  23.  23. 
Mark  15.  H  ;    vvhy  they  avoid  the  word  in 
their  Enszlish  translation  of  the  New  Testa- 
ment, Acts  15.  6  ;    whether  perpetual  conii- 
nency  is  required  in  elders,  or  priests  of  the 
New  Testament,  Luke  1.  23.  1  Tim.  5.  22. 
2  Tim.  2.4.    Titus  1.  6.    1  Cor.  7.  2.    1  Tim. 
5.14;    whether  the  marriage  of  priests  be 
iinlav\ful.  Matt.  8.  14.  1  Tim.  3.4.  1  Tim.  4. 
3;  whether  it  be  contrary  to  the   ancient 
canons,  1  Tim.  3.  4:  whether  it  be  contrary 
to  the  Council  of  Nice,  1  Tim.  3.  4.  Matt.  8. 
14  ;  what  was  the  sentence  of  Paphnutius 
and   the   Nicene   council    concerning   this 
matter.  Matt.  8.  14;  whether  ever  any  were 
■lawfully  married  after  holy  orders.  Matt.  8. 
14;    whether  married    men    being    mad 
priests  must  no  more  company  with  their 
^wives,  and  that  according  to  the  example  ot 
the  apostles,  Matt.  8.  14.    Acts  1.  14.    1  Cor. 
9.5;    and  according  to  the  custom  of  the 
•primitive  church,  1  Tim.  3.  4  ;  whether  the 
church  may  annex  perpetual  continency  to 
holy  orders,   1  Tim.  5.  9  ;    wheiher  the  for- 
bidding of  such  persons  to  marry  is  no  con- 
demnation of  marriage,  1  Tiin.  4.  2;  whe- 
ther Jovinian's  heresy  of  inarriage  be  call- 
ed ol  the  Protestants  God's  word,  1  Tim.  5. 
15 ;  wliat  harm  is  it  to  be  like  Vigilantius  in 
'allowing  the  marriage  of  priests,  1  Tim.  3. 
4.    See  vow.     Whether  priests  must  have 
shaven  crowns,  1  Pet.  5.  :s ;    what  was  the 
priestly  petalon  of  John,  Apoc.  1.  13;  who  be 
called  priests  properly,  and  whoimi)roperly, 
Apoc.  20.  G ;    whether  all  Chrislians  he  not 
spiritual  priests  and  kings,  1  Pet.  2.  9.  Apoc. 

1.6.  .^poc  5.  10 ;  what  be  their  spiritual 
sacrilices,  IPet.  2.  5;  wherein  the  excel- 
lency of  Christ's  priesthood  consisteth, 
Heb.  5.  1,  6.  Heb.  7.  7,  17,  23.  Mark  15.  11 ; 
whether  Christ  be  not  a  priest  as  he  is  both 
•God  and  man,  Heb.  5.  6;  whether  the  Pro- 
testants be  either  Arians,  or  ignorant  in 
avouching  that  he  is  a  priest  as  he  is  God 
and  rnan,  lleb.  5.  6;  whether  Ciirist's 
priesthood  be  eternal  bv  the  succession  of 
the  Popish  prioeihood,  Mark  15.  11  ;    Heb. 

7.7,  17,23.  Heb.  8.  2,  3;  and  concurreth 
still  in  all  their  priestly  actions,  Heb.  7.  23  : 
whether  he  be  not  the  only  sacrilicing  high 
priest  of  ihe  New  Testament,  Heb.  5.  1 ; 
whether  there  be  many  priests  of  the  New 
Testament  prupcrly  and  peculiarly  so  call- 


ed, whose  priesthood  is  external,  and  ,not 
only  spiritual,  Heb.  5.  1.  Heb.  7.  from  the 
7tli  to  the  end. 
Princes,  whether  they  are  to  be  obeyed  in 
matters  of  religion.  Matt.  22.  21.  Mark  12. 
17.  Rom.  13.  1,  2,  4.  1  Pet.  2.  13 ;  whether 
princes  may  not  make  and  execute  laws 
concerning  religion.  Matt.  22.  21.  Heb.  5. 1. 
Heb.  13.  17  ;  whether  heathen  princes  com- 
iriandiug  rightly  in  matters  of  religion,  are 
not  be  obeyed,  1  Pet.  2.  13  ;  whether  Popish 
priests  may  deny  to  obey  the  godly  laws  of 
Christian  princes  under  pretence  that  Peter 
and  John  refused  to  obey  the  wicked  com- 
mandments of  the  Jewish  high  priests  and 
rulers.  Acts  4.  19;  whether  obedience  to 
princes  be  not  due  as  well  in  causes  eccle- 
siastical as  civil,  Rom.  13.  1,  2 ;  whether  the 
Protestants  or  the  Papists  be  authors  of  re- 
bellions and  tumults.  Matt.  10.  34,  2  Cor. 
10.  3;  whether  Wiclifi'  held  anv  heresy 
against  civil  rule  and  superiority,  "Rom.  13. 
4.  IPet.  2.  13;  whether  Papists  be  obedient 
in  all  temporal  causes,  Rom.  13.  4  ;  how  far 
princes  must  obey  and  be  subject  in  matters 
of  faith  and  religion,  Heb.  13.  17;  whether 
all  princes  are  under  Peter  and  his  succes- 
sors, John  21.  17.  Acts  25.  19  ;  how  far  in- 
ferior their  election  and  creation  is  to  God's 
institution  of  the  spiritual  magistrate,  1  Pet. 
2.  13;  why  the  temporal  magistrate  is  call- 
ed a  humane  creature,  1  Pet.  2.  13;  how 
the  Papists  pray  for  kings  and  princes  in 
their  mass,  1  Tim.  2.  2. 

Procession  on  Palm  Sunday,  whether  ground- 
ed on  the  scripture.  Matt.  21.  8. 

Protestants.    See  heretics. 

Purgatory,  whether  grounded  on  the  scrip- 
ture. Matt.  5.  26.  Matt.  12.  32.  Mark  3.  29. 
Mark  12.  24.  Luke  16.  26.  1  Cor.  3.  12,  13, 
15.  James  2. 13.  1  Pet.  3.  19;  whether  men 
cannot  lie  perfectly  cleansed  by  the  blood  of 
Christ,  but  they  must  go  to  purgatory,  Apoc. 
21.2. 

Purgatory  fire,  whether  it  pass  all  the  pains  in 
this  life,  1  Cor.  3.  15;  whether  it  be  re- 
leased by  the  prayers  of  the  living.  Acts  9. 
36,  39;  whether  there  be  such  a  third  place, 
Luke  8.55.  Apoc.  5.  3;  whether  the  scrip- 
tures be  abused  by  the  protestants  against 
pui-gatory,  Apoc.  14.  13.  See  prayer,  sa- 
crifice for  the  dead. 


Reconciliation  to  the  see  of  Rome  whether 
it  be  to  the  Catholic  church  of  Christ.  See 
schism. 

Religious  life  so  called  by  the  papists,  whether 
like  the  solitary  life  of  the  ancient  church, 
Rom.  15.  25;  whether  the  confession  of 
such  sectsofreligion  is  according  to  Christ's 
counsel,  and  the  apostle's  example.  Matt.  19. 
21,  27.  Luke  18.  22.  Acts  2.  44  ;  whether 
Vigilantius  held  any  heresy  against  such  as 
forsook  all  for  Christ,  Rom.  15.  25 ;  whether 
divers  religions  of  Dominicans,  Francis- 
cans, &c.,  be  not  divers  sects.  Acts  11.  26; 
whether  their  divers  rules,  and  imitation  of 


INDEX. 


divers  men,  is  the  imitation  of  Ciirist  him- 
self, Phil.  3. 17.  lThess..l.6;  whether  their 
living  in  common  be  apostolical.  Acts  2. 
44  ;  tlieir  rising  in  the  night  to  pray,  whe- 
ther according  to  the  scripture.  Matt.  26. 41 ; 
their  blessing  how  beneficial,  Matt.  19.  13. 
whether  their  life  be  the  contemplative  life, 

E referred  before  the  active,  by  our  Saviour 
imself  in  the  persons  of  Mary  and  Martha, 
Luke  10.  42  ;  whether  both  those  lives  have 
been  always  in  the  church  of  Christ,  Luke 
10.  42.'  See  monks  and  nionastical  life. 
Hermits. 
Relics,  what  virtue,  or  miracles,  are  done  by 
touching  of  them,  Matt.  9.  8.  Mark  5.  28  ; 
Argument  of  Luke's  Gospel,  Acts  7.  58. 
Acts  8.  2.  Acts  12.  6.  Acts  19.  12,  15.  Acts 
28.  5,  20.  1  Tim.  4.  5.  fleb.  9.  4  ;  what  vir- 
tue in  the  touching  of  Chrisfs  person  or 
any  thing  that  belonged  unto  him,  Mark  3. 
10  ;  the  lieni  of  his  garment.  Matt.  9.  21,  22. 
Matt.  14.  12.  Mark  5.  28;  his  sepulchre. 
Matt.  28.  1 ;  Mount  Tabor  and  all  the  holy 
land.  Matt.  17.  9.  1  Tim.  4.  5  ;  his  cross, 
see  cross;  Peter's  shadow,  John  14.  12. 
Acts  5.  15;  his  chains,  Acts  12.6;  Paul's 
napkins,  or  that  had  touched  his  body,  Acts 
19.  12,  15;  his  chains.  Acts  28.  5,  20;  his 
blessing  of  the  isle  of  Malta,  Acts  28. 5, 20 ; 
his  prison  and  other  memories  there.  Acts 
28.  1 ;  the  relics  of  John  Baptist,  Elias  and 
Abdias,  Mait.  14.  12;  Stephen's  relics, 
Acts  7.  58.  Acts  8.  2  ;  what  Augustin  held 
of  relics.  Acts  7. 16.  Acts  8.  2 ;  what  Chry- 
sostom  held  of  them,  John  14.  12.  Acts  19. 
12,  15;  what  Jerome  held  of  them,  Matt.  28. 
1 ;  Argument  of  Luke's  Gospel,  Heb.  9.  4; 
what  Gregory  held  of  them,  Acts  28.  20  ; 
whether  the  greater  virtue  be  ascribed  to 
relics,  the  more  is  the  honour  of  Christ. 
John  14.  12.  John  9.  24.  Acts  19.  12,  15; 
whether  saints'  relics  be  of  greater  force 
after  their  death.  Acts  19.  12,  15 :  whether 
relics  be  miraculously  preserved  from  pu- 
trefaction, Heb.  9.  4  ;  what  relics  were  pre- 
served in  the  Old  Testament,  Heb.  9.  4  ; 
whether  Vigilantius  held  any  heresy  against 
relics,  Argument  of  Luke's  Gospel,  Acts 

19.  1,  2 ;  what  devotion  the  old  Christians 
had  towards  relics.  Matt.  14.  12.  Acts  28. 

20.  Heb.  9.4.  John  20.  11 ;  whether  the  de- 
votion towards  Christ's  body  when  he  was 
dead,  favour  the  Popish  superstition  of  re- 
lics. Matt.  27.  59.  Mark  16.  1 ;  whether  the 

,  Protestants  abuse  holy  relics  as  Pagans  did. 
Matt.  14.  12;  translation  of  relics  whether 
warranted  by  the  scripture,  Argument  of 
Luke's  Gospel,  Heb.  11.  22.  Acts  7.  16. 

Rejrobaiion,  whether  it  be  for  sin  foreseen, 
Rom.  9.  1,  22  ;  how  it  taketh  not  away  free 
will,  Rom.  9.  1,  22;  how  God  raised  Pha- 
raoh, Rom. 9.  17;  how  he  is  said  to  indu- 
rate, Rom.  9.  17;  how  to  give  unto  a  repro- 
bate sense,  Rom.  1.  24,  26.  See  God,  Free 
will,  Predestination. 

Restitution  of  goods  ill  sotten,  whether  to  be 
made  according  to  the  advice  of  the  Pope 
and  his  clergy,  Luke  19.  8. 

Reward,  difference  of  reward  in  heaven,  whe- 


ther it  be  according  lo  merit.  Matt.  13.  8. 
Lake  19.  8.  See  heaven.  Respect  of  re- 
ward, whether  it  should  be  the  chief  cause 
to  move  us  to  work  well.  Matt.  6.  4.  Matt. 
19.27.  Heb.  11.26.  Luke  14.  14.  Apoc  3.5; 
reward  in  the  scripture,  whether  it  signi- 
fieth  a  hire,  rather  than  a  free  gift,  1  Cor. 
3.  8  ;  reward  for  the  relieving  of  the  perse- 
cuted Christians,  whether  it  be  participa- 
tion of  their  merits,  .Matt.  10.  41.  2  Tim.  1. 
16,  18;  life  everlasting,  how  is  the  reward 
of  the  forsaking,  or  losing  any  thing  lor 
God's  sake,  Luke  18.  30. 
Rome,  why  called  Babvlon,  Argument  of  both 
the  Epistles  of  Peter',  1  Pet.  5. 13.  Apoc.  17. 
5,6,9,  18;  whether  the  Popish  church  be 
not  there  called  Babylon  ;  why  the  Protes- 
tants think  that  Babylon  doth  not  signify 
Rome,  iPct.  5.  13.  Apoc.  17.  5;  whether 
the  ancient  commendation  of  tlie  church 
and  faith  of  Romp,  pertain  to  the  Popish 
church,  Argument  in  Epist.  ad  Rom.,  Rom. 

1.  8;  whether  the  Gospel  was  transported 
from  Jerusalem  to  Rome,  argument  in 
Acts,  Acts  19.  25 ;  whether  the  Roman 
faith,  and  the  Catholic  faith  be  all  one, 
Rom.  1.  8;  whether  the  See  of  Rome  have 
a  privilege  not  to  err.  Matt  23.  23.  Luke  22. 
31.  Luke  5.  3.  Eph.  5.  29  ;  whether  God's 
providence  is  towards  the  same  more  ihtin 
all  other  states.  Acts  27.  23.  2  Thess.  2.  3  ; 
whether  the  see  of  Rome  be  the  rock  of  the 
church,  and  Peter's  chair,  and  See  apos- 
tolic. Matt.  16.  17,  18,  19;  whether  it  hath 
stood  and  ever  shall  stand  immoveable, 
2  Tliess.  2.  3  ;  whether  Princes  and  Empe- 
rors ought  to  stand  in  awe  thereof.  Acts  25. 
19  ;  whether  the  ancient  fathers  of  all  coun- 
tries sought  unto  it  for  resolution  of  doubts, 
and  why  many  did,  Luke  22.  31  ;  whether 
all  true  preachers  ougtit  so  to  do,  Gal.  2.  2  ; 
whether  Heretics  refuse  only  so  to  do.  Gal. 

2.  2;  whether  they  be  Heretics  that  hate 
this  See,  Rom.  16.  16;  whether  Heretics 
bark  about  the  See  of  Rome  in  vain.  Matt. 
16.  8  ;  whether  the  Protestants  place  Anti- 
christ there  in  Paul's  time,  2  Thess.  2.  3  ; 
whether  the  great  Apostate  that  Paul  .<ipeak- 
eth  of,  2  Tliess.  2,  shall  be  from  this  See  of 
Rome,  or  of  the  See  of  Rome  from  the  Ca- 
tholic church,  2  Thess.  2.  3;  whether  the 
devotion  of  the  Popish  Romans  in  visiting 
the  churches  of  martyrs'  relics  in  their  sta- 
tions and  pilgrimages,  is  a  sign  of  greater 
faith,  Rom.  1.  8. 


Sacraments,  whether  there  be  seven,  John  13. 
14.  Gal.  4  3.  See  confirmation,  penance, 
orders,  marriage,  extreme  unction.  Whe- 
ther Popish  sacraments  and  ceremonies  be 
few  and  easy  in  respect  of  Jews'  sacra- 
ments. Gal.  <!.  3;  whether  the  sacraments 
of  the  New  Testament  he  more  efTectual 
and  beneficial  than  the  Jews'  sncraiiieiitji, 
Gal.  4.  3.  John  4.  23.  1  Cor.  10.  3.  Heb.  9. 
12,  15.  Heb.  8.  2,  3,  7.  Heb.  10.  1,  2  ;  whe- 
ther the  Popish  sacraments  and  ceremonies 


14 


INDEX. 


in  external  elemenia  and  observations  be 
not  burdenous,  Judaical,  and  heathenish, 
Gal.  4.  3.  John  4.  23;  whether  the  church, 
aotcointnanded,  may  use  e.xternal  elements 
and  ceremonies  in  winning  ot  souls,  by  ex- 
ample oi  Christ,  John  9.6;  whether  Au- 
gustin  be  I'alsely  alleged  for  two  sacraments 
only,  Gal.  4.  3;  whether  grace  is  given  in 
and  by  the  sacraments,  ex  opere  operato  of 
the  works  wrought,  John  3.  5.  John  4.  23. 
John  20.  22.  23.  Acts  8.  17,  18.  Acts  22.  17. 
Rom.  4.  4, 11.  Gal.  3.  27.  Eph.  5.  32.  John 
15.  3.  1  Tim.  4.  14.  2  Tim.  1.  6.  Titus  3.  5. 
Heb  10.2.  James  5.  14,  15;  how  the  sa- 
craments flowed  out  of  Christ's  side,  and 
have  their  virtues  thence,  John  19.  34  ;  how 
the  contempt  or  omission  of  the  sacraments 
is  damnable,  Luke  7.  30.  Acts  10.  47  ;  whe- 
ther the  sacraments  are  first  to  be  called 
for  in  sickness,  Mark  2.  5 ;  th?  Popish  sa- 
crament of  the  altar,  why  called  bread, 
John  6,  32;  what  is  the  mystery  and  insti- 
tion  thereof  by  our  Saviour  Christ,  who 
were  present  at  it.  Matt.  20.  23.  Mark  14. 
23.  Luke  22.  15,  19.  1  Cor.  11.  23;  whether 
the  Papists  do  imitate  Giirist's  institution 
•thereot,  and  the  apostles'  tradition,  the  Pro- 
testants not,  1  Cor.  11.23,  unto  the  end  of 
the  chapter i  whether  the  Protestants  have 
taken  away  the  blessed  sacrament  alto- 
gether, John  6.  5S.  1  Cor.  11.  24  ;  whether 
the  real  presence,  which  the  Papists  affirm. 
be  true,  Ma;t.  26.  11,23.  Mark  14.  22,23! 
Luke  22.  19,  20.  John  6.  53,  55,  62,  63.   Acts 

1.  11.  1  Cor  10.  in,  17.  1  Cor.  11.  27.  1  Cor 
15.  44.  Heb.  9,20.  Heb.  10.  5;   whether  the 

•Gospel  be  so  plain  for  the  real  presence, 
that  Beza  controUeth  it,  Luke  22.  20  ;  tran- 
substantion,  how  proved,  Malt.  26.26.  John 

2.  9.  John  4.  23.  John  6. 63, 6 1,66,  63  ;  whe- 
ther Christ  did  ever  deal  so  miraculously 
and  supernaturally  with  his  body,  that  he 
took  away  the  essential  properties  of  a 
body,  Matt.  14.  26.  Matt.  26.  11.  Matt.  19. 
26.  Mark  12.  24.  Mark  16.  12.  Luke  4.  30. 
John  6.  52,  62,  64.  John  20. 19.  Acts  9.  4. 
Col.  2.  a  Heb.  11.  1;  what  faith  is  neces- 
sary in  this  sacrament,  Mark  14.  23,  24 ; 
whether  the  Protestants  judsfe  thereof  only 
by  s&nse  and  reason,  John  6.  64,  66 ;  whe- 
ther they  be  like  the  gross  Capharnaites, 
John  6.  66;  whether  to  ask  how  it  may  be 
is  a  Jewish  word,  John  6.  52  ;  whether  they 
mock  at  the  blessed  sacrament,  or  at  the 
heresy  of  the  Papists,  Matt.  13.  55.  Matt.  27. 
40.  Mark  6.  3.  Mark  15. 30;  whether  Christ 
be  present  bv  consecration,  though  the  sa- 
crament be  not  received.  Mark  14.22.  Matt. 
26.  26,  28,  29.  1  Cor.  10.  16.  1  Cor.  11.  24  ; 
liow  ihe  arcrunisnts  of  the  Protestants  be 
answered.  Malt.  14. 13.  John  12,8.  whether 
the  blessed  sacrament  is  to  be  adored. 
Matt.  2.  11.  Matt.  8.  4,  8. 1  Cor.  11.  29  Heb. 
1.  C  ;  whether  it  is  to  be  honoured  by  carry- 
ing it  in  solemn  processions.  Matt.  21.  8  ;  | 
by  cosilv  altars,  chalices,  ornaments.  Matt.  | 

26.  8.  Mark  14.  4  ;  bv  clean  corporal.*.  Matt. 

27.  59 ;    bv  many  other  means,  Mark  11.  8. 

I  Cor.  11.  29;  whether  the  angels  are  pre- 1 


sent  at  the  Popiali  mass,  Apoc.  4.  8 ;  whe- 
ther the    sacrament    sanctifieth  the  altar, 
Matt.  23.  19.    Acts  7.  33 ;    whether  it  be  the 
supersubstantial  bread  desired  in  the  Lord's 
prayer,  Matt.  6.  11 ;    what  pre-eminence  it 
hath  above  manna,  to  them  that  receive  it 
worthily,  John  6.  49.    1  Cor.  10.  3 ;    what 
wonderful  effects  it  hath  in  the  receivers, 
John  6.  54.  1  Cor.  10.  16,  17 ;  in  what  sense 
it  is  called  by  the  ancient  fathers  a  figure, 
Matt.  26.  26 ;  whether  it  can  be  both  a  figure 
and  the  thing  signified,  Luke  22. 19.  Heb.  1. 
3 ;  how  it  is  called  bread  after  consecration, 
Matt.  26.  29.  John  6.  32  ;  whether  Paul  call 
the  sacrament  the  Lord's  Supper,  1  Cor.  11. 
20  ;  whether  the  sacrament  may  be  receiv- 
ed in  one  kind  only,  Mark  14.  23.  Luke  24. 
30.  John  6.  53.  58  ;  whether  the  authority  of 
the  scriptures,  and  of  the  primitive  church 
be   for  the   same.  Acts  2.  42.    Acts  20.7; 
whether  it  be  a  thing  indifferent  to  receive 
in  one   or    both  kinds,    according    to  the 
church's  ordinance,  John  6.  53.   John  13. 
14  ;    whether  for  any  cause  the  church  can 
appoint  one  kind,  John  6.  58;  whether  the 
whole  grace  be  in  one  kind,  and  therefore 
the  people  are  not  defrauded,  John  6.  53; 
whether  the  arguments  of  the  Protestants 
be  answered,  John  6.  58.  Mark  14.  22,  23  ; 
whether  the  priests  only  saying  mass,  must 
receive  in  both  kinds,  John  6.  58;  what  pu- 
rity and  preparation  is  required  to  the  wor- 
thy receiving  of  the  sacrament,  John  2.  15. 
John  13.  5.    1  Cor.  11.  27,  23,  29 ;    whether 
confession  of  every  mortal  sin  be  necessary 
before  the  receiving,  1  Cor.  11.28;  whether 
wicked  men  receive  the  true  body  and  blood 
of  Christ,  1  Cor.  11,  27  ;    the  punishment  of 
unworthy  receiving,  whether  it  prove  the 
corporal  presence,   1  Cor.    11.  27,  30,32; 
whether  it  be  both  a  sacrament  and  sacri- 
fice. Matt.  26.  26 ;  the  sacrifice  cf  the  mass, 
how  proved,  Luke  22.  19.    John  4.23.  Acts 
14.  12.  1  Cor.  10.21.  Heb.  7.  14,  IS.  Ileb.  9. 
12,  15.    Ileb.  10.  1  to  18.    Heb.  13.  10,  15; 
whether  the  sacrifice  of  the  mass  is  the 
selfsame  that  v/as  upon  the  cross,  Heb.  9. 
25.   Heb.  10.5;    whether  Christ  sacrificed 
his  body  and  blood  at  his  last  supper.  Matt. 
26.28.  Luke  22.  19.  svhetherChrist  be  often 
ofiered  and  in  many  places,  Heb.   10.   11; 
whether  the  sacrifice  of  the  mass  be  a  com- 
memorative sacrifice,  and  yet  a  true  sacri- 
fice, Luke  22.  19;  whether  it  succeeded  in 
place  of  all  the  sacrifices  of  the  old  lav.-,  1 
Cor.  10.  23.  Heb.  7. 12.  Heb.  10.  8  ;  whether 
Christ  by  his  death  did  not  take  away  all 
sacrifices,  but  change  them  into  a  better, 
Heb.  7.  12.    Heb.  9.12.    Heb.  10.  8,11,18; 
whether  the  e-xternal  religion  of  the  New 
Testament  is  principally  in  the  sacrifice  of 
the  mass,  Luke  22.  20;    whether  Christ's 
eternal  priesthood  consist  in  the  sacrifice  of 
the  mass,  Heb.  7.  12  ;    whether  the  fathers 
call  it  the  unbloody  sacrifice,  Heb.  9.  25 ; 
whether  the  most  ancient  fathers  call  it  the 
mass,  1  Cor.  10.  12 ;    whether  it  be   called 
the  Eucharist,  and  why,  Heb.  13.  15 ;    whe- 
ther the  general  redemption  upon  the  cross 


INDEX. 


15 


be  particularly  applied  in  the  sacrifice, 
Hcb.  10.  11;  whether  Calvin's  argument 
against  the  sacrifice  of  the  mass,  make  no 
less  against  the  sacrifices  of  Moses,  Luke 
22. 19.  Heb.  9. 15;whether  the  protestant's  ar- 
gutnfer*  against  Christ's  body  often  offered, 
and  in  many  places,  was  answered  by  the 
fathers  lon^  ago,  Heb.  10.  11 ;  whether  it  is 
offered  to  God  only,  yet  in  tiie  memory  and 
honour  of  saints,  Acts  14.  12.  1  Cor.  11.  34. 
Apoc.  14.  13.  whether  it  be  a  sacrifice  for  the 
living  and  for  the  dead,  1  Cor.  II.  34. 1  Cor. 
10.  12.  Apoc.  14.  13.    See  mass. 

Sacrilege,  whether  the  Protestants  do  allow. 
Acts  5.  2  ;  whether  prot'aners  of  holy  things 
may  be  punished  in  body  by  the  spiritual 
power.  Acts  5.  3 ;  in  what  cases  all  vessels 
and  ornaments  of  the  church  may  be  broken, 
and  otherwise  employed,  without  sacrilege. 
Matt.  26.  8, 10. 

Saints  in  heaven,  whether  they  know  our  do- 
ings and  our  hearts,  and  hear  our  prayers, 
Matt.  22.  30.  Luke  15.  7.  10.  Luke  16.  23,  28. 
1  Cor.  2.  11.  1  Cor.  13.  10;  in  what  respect 
they  be  as  angels,  Luke  20.  36 ;  whether 
they  miiy  be  present  with  the  living.  Matt. 
17.  3.  Mark  9.  4  ;  whether  they  may  be  pre- 
sent at  their  own  tombs  and  monuments, 
Apoc.  6.  9  ;  whetlier  they  are  to  be  prayed 
unto,  and  whetlier  thoy  pray  for  us,  Luke 
16.9.    Acts  5.  15.   2  Cor.  1.  11.  2  Pet.  1.  15. 

1  John  2.  1.  Apoc.  5.  8.  Apoc.  6.  10.  Apoc. 
7.  9  ;  whether  they  be  our  mediators  and 
advocates  without  any  derogation  to  Christ, 

2  Cor.  1.  11.  1  Tim.  2.  5.  1  John  2. 1.  Apoc. 
19.  10  ;  how  Christ  is  our  only  Mediator  and 
only  Advocate,  1  Tim.  2.  5.  1  John  2.  1 ; 
whether  the  conclusion  of  all  Popish  pray- 
ers is  per  Christum  Dnminum  noslrum^  John 
16.  23  ;  \yhether  the  Protestants'  arguments 
against  invocation  of  saints  be  answered, 
Rom.  JO.  14.  Heb.  4.  16.  Heb.  5.  9,  1  Tim. 
2.  5.  1  John  2.  1 ;  whether  Vigilantius  was 
the  first  that  donied  praying  to  saints,  and 
how  he  was  refuted  by  .(erome,  Apoc.  6. 9 ; 
how  Jerome  saith  that  Christ  and  liis  saints 
are  everywhere,  Apoc.  6.  9. 

Saints'  holydays,  whether  necessary  and  how 
to  be  kept.  Malt. 2. 16.    Matt.  26. 13.   Gal.  4. 

10.  2  Pet.  1.  15  :  whether  their  memories 
or  commemorations  are  rightly  kept  in  the 
sacrifice  of  the  mass.  Acts  14.  12.    1  Cor. 

11.  34.  Apoc.  14.  13;  canonizing  of  saints, 
how  ancient,  and  of  what  credit.  Malt.  2. 
16  ;  whether  it  be  blasphemy  against  the 
Holy  Ghost  to  attribute  false  miracles  unto 
the  devil.  Matt.  12. 24.  See  miracles,  relics. 
Whether  the  great  honour  given  to  saints 
by  the  Papists,  is  no  derogation  to  Christ's 
honour,  Matt.  19.  28.  Acts  19.  12.   2  Thess. 

1 .  10.  1  Tim.  4.  16.  Philemon  5.  James  5. 20. 
Apoc.  2.  26.  Apoc.  8.  4 ;  whether  saints  de- 
parted are  patrons  of  men  and  coimtries, 
Apoc.  2.  26 ;  whether  thev  are  called  by 
the  Papists,  Saviours,  and  Redeemers,  &.c. 
without  derogation  to  Christ,  1  Tim.  2.  1. 
iTim.  4. 16.  James  5. 24.  Acts  7. 35;  whe- 
ther they  may  be  called  our  hope,  1  Thess. 

2.  18 ;  whether  wc  may  believe  in  saints, 


Rom.  10.  11 ;  God  and  our  Lady  save  us, 
and  the  like  speeches,  whether  they  be 
godly,  Acts  15.2-i.  Apoc.  1.  4. 

Salvation,  whether  any  man  can  be  sure  of, 
but  in  an  uncertain  hope,  John  15.  4.  Rom. 
5.  1,  3.  Rom.  8.  16,  38.  1  Cor.  2.  12.  1  Cor. 
4.  4.  1  Cor.  9.  27.  2  Cor.  13.  5.  Phil.  2. 12. 

Salutations  ought  to  be  holy,  and  not  profane, 
Rom.  1.  7. 

Satisfaction.  See  Penance.  Whether  one 
man's  works  be  satisfactory  lor  another, 
2  Cor.  2.  10.  2  Cor.  8.  14.  Col.  1.24  ;  whe- 
ther John  Baptist  enjoined  works  for  satis- 
faction of  sin,  Luke  3.  11. 

Schism,  whether  the  departure  of  the  Protes- 
tants from  the  See  of  Rome,  is  like  the 
schisms  of  the  Jews,  John  4.  20.  1  Cor.  10. 
26;  to  Jeroboam's  calves  and  altars,  &,c. 
Jude  19  ;  whether  it  be  schism  not  to  com- 
municate with  the  Pope  and  his  churcii. 
Gal.  2.  9.    Kph.  4.  5.    Luke  13.  26.  John  15. 

4.  See  churcli.  Wheth-r  the  scrnions, 
.service,  prayer,  sacraments,  and  especially 
the  commimion  of  the  Protestants  be  scliis- 
matical,  Mark  3. 12.  2  Tim.  2. 6,9.  1  Cor.  8. 
10.  1  Cor.  10.  20,21.  See  heretics,  and 
heresy. 

Scripture  canonical  and  not  canonical,  whe- 
ther the  church  have  authority  to  deter- 
mine, Gal.  2.  2.  Introduction  1.  Whether 
the  word  of  God  contained  in  the  scriptures 
is  elder  than  the  church,  and  of  more  au- 
thority. Gal.  2.  2  ;  whether  the  Protestants 
deny  any  books  of  the  canonical  scripture, 
and  whether  they  corrupt  the  scripture  ma- 
ny ways.  See  Heretics.  Whether  they 
make  private  fantastical  interpretations  of 
the  scriptures,  2  Pet.  1.  20.  2  Pet.  3.  16  ; 
whether  the  Protestants  allege  scripture 
falsely,  as  the  devil  and  all  heretics,  Luke 
4.8.  John  14.  28.  Rom.  8.  27.  Heb.  6.2. 
James  2. 21. 1  .John  3. 6.  Apoc.  6. 10.  Apoc.  20. 
5  ;  women,  how  they  may  talk  of  scriptures 

1  Tim.  2.  2  ;  whether  the  scriptures  be  hard 
to  understand,  John  5.  39.  Gal.  4.  24.  Luke 
6.3.    Acts  8.  31.    2Thess.  2.  6.     Heb.  6.  4 

2  Pet.  3.  16.  1  Pet.  3.  9.  .Apoc.  20.  7.  Apoc.  I. 

1  ;  whether  Paid's  Epistles  be  hard  nbou: 
justification  by  faith,  and  therefore  miscon- 
etrued  by  the  Protestani.«,  as  by  the  old  he- 
ritics,  Rom. 3. 15.  James  2. 21.  2  Pet.  3. 16  ; 
whetlier  the  Protestants  count  all  scriptures 
easy  lor  every  man  to  understand  by  hi.s 
private  spirit,  and  therefore  reject  the  old 
doctors'  expositions,  iind  admit  nothing  but 
scripture,  2  Pet.  3.  16  ;  whether  their  dis- 
tinction be  foolish  that  Paul's  Epistles  he 
not  hard,  but  the  matter  he  wriieih  of,  2  Pet. 
3.  16;  whether  the  selfsame  scriptures  are 
alleged  by  the  old  heretics,  and  by  the  Pn)- 
lestanfs,  and  answered  by  the  fathers  long 
ago,  1  Cor.  9.4.  1  Tim.4.2.  Jamcs2.21.  Apoc. 

5.  1,3;  whether  the  true  sense  of  the  scrip- 
ture be  only  in  the  Popish  church,  2  Cor.  7. 
6,14.    2  Pet.  1.20;  how  ihc  letter  killeth, 

2  Cor.  3.  6  ;  whether  the  Protcsfanis  Fearch 
not  the  scriptures  deeply,  but  superficially, 
John  5.  39  ;  who  be  the  little  ones  that  best 
understandlhcscripturcs,Mntt.  11.2.1.  Luke 


1« 


INDEX; 


10.21;  wlielher  tlic  Protestants  follow  not 
the  humility  ot  the  ancient  lathers  in  read- 
ing and  expounJin^  the  scriptures,  2  Pet.  3. 
16.2Thess.2..5. 1  Pet.  3.19.  Apoc.  1.1;  vvhe- 
iher  Popish  Doctors  only  are  right  handlers 
of  the  scriptures,  2Tim.  2.  4;  whether  the 
curst!  tor  adding  and  diminishing  of  the 
scriptures  pertaineth  not  to  Popish  exposi- 
tors, Apoc.  22.  18 ;  of  the  translating,  and 
reading  the  holy  scripiures  in  the  vulgar 
tongue  of  the  difficulty  of  them,  and  with 
what  humility  they  ought  to  be  read,  and  of 
many  other  points  concerning  the  sacred 
scriptures.  Preface.  Whether  the  Greek 
te.xtis  corrupted  by  old  Ilereiics,  and  there- 
fore not  au'.hentical,  1  .lohn  4.3.1  John  5.  3, 7 ; 
whether  the  scriptures  have  not  only  a  lite- 
rary sense,  but  also  an  allegorical  sense, 
Gal.  4.  24.  Heb.  4.  4.  Heb.  7.  3  ;  whether 
the  Protestants  deride  the  mystical  inier- 
pretation  of  the  ancient  doctors,  Heb.  7.  2; 
whether  the  j.-ieople  may  not  judge  of  the 
sense  of  the  scripiures,  or  of  their  pastors' 
expositions,  Acts  17.  11;  whether  Papists 
find  any  comfort  and  profit  in  reading,  and 
hearing  the  scriptures,  2Tim.  3.  8;  whe- 
ther they  find  confirmation  of  Popery  in 
searching  the  scriptures,  John  5.  2  ;  whe- 
ther not  only  scripture  is  sufficient,  but  tra- 
dition also  is  necessary,  Heb.  9. 9  2  Thess. 
2.15.  2Tim.  3.  15.  John  21.  25.  1  John  2. 24. 
Apoc.  10.  5  ;  and  the  apostles'  and  church's 
precepts,  Acts  15.  41.  See  tradition.  How 
the  name  of  sect  agreeth  to  Heretics,  Acts 
28.  22. 

Sin,  whether  the  Virgin  Mary  was  conceived 
in  oridnal  sin,  Rom.  5. 14  1  John  1.8  ;  whe- 
ther sne  lifed  without  sin,  1  John  1.8  ;  whe- 
ther some  sins  be  venial  of  their  own  na- 
ture- not  deserving  death  eternal.  Matt.  5. 
23.  Matt.  6.  12.  Rom.  1.  32.  James  1. 13.  1 
John  1.8;  whether  concupiscence  he  sin, 
James  1.  15.  1  John  3.  4;  whether  every 
mortal  sin  e.xclude  a  man  from  the  grace  of 
God,  and  justice,  1  John  3.  6 ;  whether 
small  sin,  called  of  ihe  Papists  venial  sins, 
may  consist  with  true  justice  inherent,  1 
John  1.  8  ;  what  be  venial  sins,  1  John  1.  8  ; 
how  the  Papists  hold  they  may  be  taken 
away  without  any  sacrament,  John  13.  10  ; 
whether  they  may  be  forgiven  after  death, 
Mark  3.  29  ;  whether  all  remission  of  sins 
is  by  the  passion  of  Christ,  as  the  only  sa- 
tisfaction, and  sacrifice  for  sin,  1  John  1.7  ; 
whether  there  be  many  secondary  means 
and  instruments  of  remission,  by  which  the 
passion  of  Christ  is  applied  and  what  they 
are,  1  John  1.  7;  what  is  meant  by  sin  co- 
vered and  not  imputed,  Rom.  4.7;  whether 
sin  against  the  Holv  Ghost  may  be  remitted 
in  this  life,  Matt.  1'2.  31.  1  John  5.  16.  Heb. 
6.  4.     See  penance. 

Sin  against  the  Holy  Ghost,  whether  there  be 
any  but  final  impenitence.  Malt.  12.  31; 
whether  the  Protestants  be  worse  fhiin  the 
Novatians  in  this  point,  that  they  hold  the 
sin  against  the  Holy  Ghost  is  irremissible, 
JHeb.  6.  4. 


Spirit,  what  it  is  to  adore,  and  serve  God  in 
spirit,  John  4.  23  ;  whether  the  church,  and 
every  private  man  hath  gifts  to  prove,  and 
discern  spirits,  1  John  4.  1  ;  how  to  try  the 
spirits,  1  Jo;m  4.  1  ;  what  is  the  tesyiriony 
of  the  spirit  in  us,  Rom.  8.  16.         * 

Superstition,  whether  it  be  allowed  in  the  Po- 
pish church.  Acts  17.  22.  Col.  2.  8,  16,  18, 
19,  20,  21,  23  ;  whether  the  Protestants  call 
true  devotion,  superstition.  Acts  17.  22,  34. 

Supererogation,  Luke  10.  35.  2  Cor.  8.  14.  1 
Cor.  9.  16. 

Supremacy,  of  temporal  princes  in  matters 
ecclesiastical.    See  princes. 

T. 

Tabor,  Mount.  See  relics. 

Temples,  whether  holy  now,  as  the  temple  of 
Jerusalem,  Mark  11.16,  17. 

Tiihes,  how  due  to  the  ministers  of  the  New 
Testament,  Heb.  7.  4. 

Tongue,  prayers  in  an  unknown,  whether 
lawful.  See  prayer.  1  Cor.  14.  1. 

Tradition  not  written,  whether  necessary  to 
be  received,  2  Thes.  2.  15.  Rom.  12.  6.  2 
Cor.  3.  3.  Heb.  6.  1.  James  5.  17.  1  John  2. 
24.  Acts  20.  16,  37.  1  Cor.  11.  23,  34.  Matt. 
15.  9.  Mark  7.  7.  1  Cor.  15.  3,  10.  1  Tim.  3. 
8.  Jude9;  whether  the  church  have  any 
such  apostolic  tradition,  Rom.  12.  6.  2  Cor. 
3.  3.  Heb.  6.  1.  1  Cor.  15.  3,  15.  2  Thes.  2. 
15;  whether  Lent  be  an  apostolic  tradition. 
Matt.  4.  2.  Luke  4.  2  ;  whether  the  mass  be 
according  to  the  apostolic  tradition,  1  Cor. 
11.  34,  with  a  commemoration  and  invoca- 
tion of  saints,  and  prayer  for  the  dead  in  the 
same,  2  Thes.  2.  5;  mingling  water  with  the 
wine,  1  Cor.  11.34;  whether  baptizing  of 
infants  be  only  of  apostolical  tradition,  2 
Thes.  2.  15:  whether  the  Apostle's  creed 
be  only  of  Apostolical  unwritten  tradition, 
2  Thes.  2.  15,  other  particular  traditions,  2 
Thes.  2.  15.  1  Cor.  11.  34  ;  Pater  noster  in 
the  mass,  1  Tim.  2. 1 ;  keeping  of  Sunday, 
Easter,  Whitsuntide,  Matt.  15.  9.  1  Cor.  16. 
8;  how  to  know  apostolical  tradition,  2 
Thes.  2  15;  whether  Ignatius  wrote  a  book 
of  apostolical  traditions,  2  Thes.  2.  15;  what 
estimation  the  fathers  had  of  traditions,  2 
Thes.  2.  15;  whether  the  Protestants  hate 
the  name  of  tradition,  so  that  they  suppress 
it  in  the  te.xt  of  the  holy  scripture,  2  '1  lies. 
2.  15.  2Thes.  3.  6;  whether  they  are  called 
by  Pauldepositum,  Rom.  12.  6.  1  Tim.  6.20; 
whether  there  be  such  a  depo-itum  de- 
scending from  the  apo.<tles  by  bishop  and 
bishop  unto  the  end,  which  the  Protestants 
cannot  show,  Rom.  12.  6.  1  Tim.  6.20; 
whether  heretics  may  be  convicted  by  un- 
written tradition.  Matt.  1.  25.  2  Thes.  2.  16. 
whether  Popish  traditions  be  not  like  .lew- 
ish  and  here'ical  traditions,  Matt.  If).  9. 
Mark  7.7;  whether  the  translation  of  the 
B'Me  into  Greek,  is  ciied  of  the  evangelists 
alwavs,  and  is  authentical  in  the  Greek 
church,  Heb.  11.21;  whether  the  vulvar 
Latin  be  authentical,  Heb.  11.  21 ;   whether 


INDEX. 


Beza  preferreth  it  before  all  other.  Preface 
30 ;    how  e.vact  and  sincere  translators  of 
holy  scriptures  ought  to  be,  John  2.  4.  Pre- 
face 37,  38,  39,  40. 
Transubstantation.    Sec  sacrament. 

U,  V. 

Vestments  or  apparel,  Popish,  1  Cor.  11.  29. 

Virginity,  whether  more  meritorious  than 
marriage.  Matt.  1.  23.  Matt.  19.  12.  1  Cor. 
7.  9,  25.  Acts  21.  9.  Apoc.  14.  4  ;  what  was 
Jovinian's  heresy  hereof,  1  Tim.  5. 15 ;  whe- 
ther virginity  be  counselled  to  all,  and  com- 
manded to  none,  Matt.  19. 12.  See  marriage. 
Whether  virgins  professed  may  marry.  See 
vow.  How  the  estate  of  virgins  passeth 
the  rest,  Apoc.  14.  4. 

Visions,  what  credit  they  have  with  Protes- 
tants, Acts  10.  30.  2  Cor.  12.  2,  21 ;  whether 
we  are  bound  to  believe  reports  of  visions 
not  expressed  in  the  scriptures.  Acts  10.  30. 

Unction,  extreme.    See  extreme. 

Vow,  whether  it  be  an  act  of  sovereign  wor- 
ship, Luke  10.  42 ;  whether  true  religion 
was  never  without  vows  and  votaries,  Luke 
10.  42  ;  whether  the  Protestants  have  aban- 
doned both,  Luke  10.  42  ;  vow  of  monasti- 
cal  life,  whether  godly.  Acts  5.  4;  vow  of 
virginity  or  continencv,  whether  lawful, 
possible,  &c..  Matt.  19.  "11.  1  Tmi.  5.  9,  15  ; 
whether  all  young  women  may  vow  conti- 
nency,  or  monastical  life,  and  may  be  ad- 
mitted to  profess  the  same,  1  Tim.  5.  14, 15 ; 
whether  the  blessed  virgin  vowed  virginity, 
Luke  1.  34 ;  whether  the  daughters  of  Phi- 
lip the  deacon  were  vowed  virgins.  Acts  21. 
9 ;  whether  the  apostles  vowed  poverty  and 
professed  the  religious  state  of  perfection. 
Matt.  19.  21,  27  ;  whether  to  marry  after  the 
vow  of  continency  be  damnable.  Acts  5.  4. 
1  Cor.  7.  7,  9;  whether  to  marry  after  the 
vow  of  continency  in  them  that  are  not  able 
to  keep  it,  is  to  break  their  first  faith,  1 
Tim.  5.  12,  and  to  go  after  Satan,  1  Tim.  5. 
15 ;  whether  it  be  the  highest  kind  of  sacri- 
lege. Acts  5.  2, 4  ;  whether  it  be  worse  than 
adultery,  1  Tim.  5.  15.  1  Cor.  7.  9 ;  what 
virgins  and  widows  the  apostles  alloweth  to 
marry,  1  Cor.  7.  6,  9.  1  Tim.  5.  3  ;  why  Jo- 
vinian  was  called  by  Augustin  a  monster, 
and  by  Jerome  a  Christian  epicure,  1  Tim. 
5.  15  ;  whether  the  Protestants  called  Jovi- 
nian's heresy  God's  word,  1  Tim.  5.  15; 
what  vows  are  unlawful,  and  not  to  be  kept, 
Acts  23.  12. 

Votaries.    See  Christ. 


W. 


Widowhood,how  commended  in  the  scripture, 
I  Tim.  5.  3;  wiiether  necessary  for  them 
that  must  pray  continually,  1  Tim.  5.  5 ;  what 
were  the  church's  widows  called  Dea- 
conissa  and  their  office,  1  Tim.  5.  9 ;  whe- 
ther they  ought  not  to  have  been  .married 
more  than  once,  1  Tim.  5. 9 ;  whether  Cal- 
vin doth  make  a  most  absurd  exposition  of 
these  words,  the  husband  of  one  wife,  1 
Tim.  5. 9  ;  whether  the  apostle  forbiddeth 
not  all  young  widows  to  vow  continency,  1 
Tim.  5.  14.    See  continency. 

Word  of  God,  whether  it  is  not  that  only 
which  is  written  in  the  scripture,  or  that 
may  be  concluded  out  of  the  scripture, 
1  Thes.  2.  12.  See  Gospel,  tradition. 

Works,  whether  any  meritorious  of  life  ever- 
lasting. Matt.  6.21.  Luke  12.21.  Rom.  2.  6. 
1  Cor.  3.  8.  2  Tim.  4.  8.  Heb.  6.  10.  Apnc.  2. 
22  ;  whether  any  works  with  faith,  and  the 
grace  of  God  are  meritorious.  Argument 
of 'the  Epistles  in  general.  2  Tim.  4.  8. 
whether  Paul  exclude  no  works  from  jus- 
tihcation,  but  such  as  are  without  faith, 
and  the  grace  of  God.  Argument  of  the 
Epistles  in  General.  Rom.  2  6,  13,  26. 
Rom.  3.  20,  28.  Rom.  11.  16.  Gal.  2.  10; 
whether  the  Papists  presume  not  of  their 
own  works  or  merits,  as  of  themselves,  but 
as  of  God's  grace,  P^ph.  2.  8,  9.  2  Tim.  4.  8; 
whether  the  Protestants  make  no  difference 
between  Christian  men's  work  done  in 
grace,  and  the  works  of  Jews  and  Pagans, 
Rom.  11.  6  ;  whether  they  are  injurious  to 
God's  grace  which  deny  works  to  be  merito- 
rious, 2  Tim.  4. 8  ;  how  the  scripture  which 
they  allege  be  answered,  Luke  17.  23.  Rom. 
8.  18;  whether  a  man  is  justified  before 
God  bv  works,  and  not  by  faith  only,  Matt. 
6.  1.  James  1.  27.  James  2.  14,  to  the  end 
of  the  chapter.  Luke  16.  8,  9.  1  John  2.  7. 
Gal.  3.  10.  Col.  1.  24.  1  Tim,  6.  19.  See 
faith.  Whether  there  be  any  good  works 
before  faith,  preparatives  to  justification, 
Acts  10.  2.  Rom.  3.24;  whether  this  saying 
of  scripture.  Every  man  shall  be  rewarded 
according  to  his  works,  is  all  one  with  ac- 
cording to  the  merit  of  his  works,  Matt.  16. 
27.  Rom.  2.  13,  16.  1  Cor.  3.  8. 


Z. 


Zeal  of-Protestant.s  whether  the,  in  punisiiing 
of  Papists,  be  like  the  mad  zealof  the  Jews, 
Acts  17.  5 


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